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BIBLIOTHECA INDICA
GiilsECTION OF ORIENTAL WORKS
PANCAVIl\fSA-BRAHMANA
THE BRAHMANA OF TWENTY FIVE
CHAPTERS
UV.AJS'HLATFI)
DK, W. (JALANU
r uf Xumkrit in th? /*;</«v/^/// of
Wock
Number-
255
(Complete Work)
CALCUTTA :
JPrioted at the Baptist Mission Press
Published By the Asiatic Society of Bengal, I', Park Street
1931
B1KLIOT H EC A IND ICA
WORK No. 255.
PAXCAVIMWA-BRAHMANA
KNCJLISH TRANSLATION.
W. CALAND.
Born, den Briel, August 27th, 1859.
PANCAVIMSA-BRAHMANA
THE BRAHMANA OF TWENTY FIVE
CHAPTERS
TRANSLATED BY
DR. W. OALANJ)
Projector of Hutivkrit n> (hr I'' nirersity of (J tree hi
PKINTEI) AT THK BAPTIST MISSION PKKSS
PUBLISHED BY THE ASIATIC! SOCIETY OF BENfJAL
CALCUTTA
1931
INTRODUCTION.
Chapter 1. The Samavedic Texts.
It may be desirable to give as complete a descriptive list as possible
of the books belonging to the Samaveda.
Three " Schools " or 6akha's ('•' branches") are to be distinguished ;
that of the Kauthutnas, that Tofv the Ranayanlyas and that of the
Jaiminlyas. The last mentioned Salcha will be here passed in silence,
as this Introduction only regards the Brahinana of the Kauthuma-
Ranayanlyas l.
§ 1 . Texts of the Kauthumas.
A. T h e g a n a s .
1. The g r a in e g e y a g a ii a (or veyagana)in 17 prapa-
thakas, each of which is divided in two halves ; published in the great
edition of the Samaveda (in 5 volumes) by Sat}ravrata Samasrami,
Calcutta 1874, in the Bibliotheca Indica : Vol. I, page 94 — Vol. II, page
242. A valuable and very correct edition (more correct in some
respects than the edition of Calcutta) has been procured by Kranasvamin
Srautin under the title : Samavedasamhitayam Kauthumasakhaya
Veyaganam, Tiruvadi, 1889. This edition is printed in Grantha
characters.
2. The a r a Ji y e g e y a g a ii a (or aranyagaua) in 6
prapathakas, each again divided in two halves : arkaparvan : 1. a— II
a ; dvandvaparvan : II. b — 111. b ; vrataparvan : IV. a — V. b ; sukriya-
parvan : VI. To these the mahanamm's belong as an appendix. This
gana is contained in the edition of Calcutta Vol. II, pages 244-384, 387-
518.
3. The u h a g a n a in 7 parvans : dasaratra, samvatsara, ekaha,
ahina, sattra, prayascitta* and 'ksudra, divided over 23 prapathakas,
which again consist of two (only 9, 21 and 23 of three) halves. It is
contained in the edition of Calcutta (sparsim) : Vol. Ill, page 1 — Vol.
V, page 380, Vol. V, pages 602-673. An index is found in the Introduc-
tion to Vol. V, pages t-ghgh.
1 With reference to the books of the Jaiminiyas, my Introduction to the edition
of the Jaiminlya-samhita, page 17 sqq. may be consulted.
ft INTRODUCTION, CHAPTER I, § 1.
4. The uhyagana in 7 parvans, designated in the same
manner as in the uhagana, divided into 16 prapathakas, each again
divided into halves; published in the edition of Calcutta, Vol. V, pages
381-600.
B. Thearcikas.
1. a. The purvareikain6 prapathakas : the collection of
verses on which are composed the samans of the gramegeyagana, in the
edition of Calcutta Vol. J, page 1 — Vol. II, page 242; edited also by
Benfey : " Die Hymnen des Samaveda," Leipsic 1848 and by Stevenson :
" Samhita of the Samaveda/* London 1843.
1. 6. The aranyakasamhitainS dasati's, the verses on
which the aranyegeyagana is (partly) composed, in the edition of Cal-
cutta Vol. II, pages 244-384. Separately edited by Goldschmidt
(Monatsber. der kgl. Akad. zu Berlin 1868, pages 229-248) and by
Fortunatov.
2. The uttararcika, the collection of verses to which
belongs the uhagana, in 9 prapathakas, each divided in two (the last
four in three) halves ; contained also in the editions of Benfey and
Stevenson.
3. The collection ofstobhas, in 2 prapathakas, published in
the edition of Calcutta Vol. II5 pages 519-542.
C. The Brahman a s.
1. The P a n c a v i rn s a or T a n d y a m a h a b r a h m a n a
in 25 chapters (prapathakas), published together with the commentary
of Sayana (or rather Madhava), in two volumes in the Bibliotheca
Indica by Anandachandra Vedantavaglsa, 1870, 1874. For the text
two MSS. of the University .Library at Leyden were compared by me.
Regarding this Brahmana see below, chapter III.
2. The Sadviznsabrahmanain 5 adhyayas ; a kind of
appendix to the preceding, reckoned as its 26th book. It has been
edited uncritically by Jibananda Vidyasagara at Calcutta in 1881 under
the title : «c JJaivatabramhana and Shadbingshabramhana of the Sama-
veda with the commentary of Sayanacharya." Its first prapathaka has
been separately edited, translated and annotated in German by Kurt
Klemm (" Das Sadvim^abrahmana mit Proben aus Sayana's Kommentar
nebst einer tlbersetzung/' Gutersloh, 1894). Its latest part, that which
treats of Omina and Portenta (the adbhutabrahmana) has been separate-
INTRODUCTION, CHAPTER I, § 1. iH
ly edited and translated by A. Weber under the title : " Zwei Vedische
Texte iiber Omina and Portenta " (Abhandl. der Kgl. Akad. der Wiss. zu
Berlin, 1858). The best edition of the complete text is " Sadvim6a-
brahmanam vijnapanabhasyasahitam : het Sadvimsabrahmana van
den Samaveda'' etc., by H. F. Eelsingh, Leiden, Brill, 1908. The text
clearly intends to supplement the Pancavimsabrahmana, hence its
desultory character. It treats of the Subrahmanya formula, of the one-
day-rites that are destined to injure (abnicara] and other matters. This
brahmana, at least partly, is presupposed by the Arseyakalpa and the
Sutrakaras.
3. The S a m a v i d h a n a b r a h m a n a in 3 prap&thakas,
edited with the commentary of Sayana by A. C. Burnell, London, 1873 :
by Satyavrata Samasrami in the Journal ''Una,'' Calcutta, 1895.
Under the title : " Das Samavidhfinabrakmana, ein altindisches Hand-
buch der Zauberei " this book has been translated into German by Sten
Konow, Halle S., 1893. Its aim is to explain how by chanting various
samans some end may be attained. It is probably older than one of the
oldest dharmasastras, that of Gautama.
4. The A r s e y a b r a h m a n a in 3 prapathakas, edited by
A. C. Burnell: " The Arseyabrahmana of the Samaveda, the Sanskrit
text edited together with extracts from the commentary of Sayana,"
Mangalore, 1870. A somewhat better edition is that published in the
Journal " Usa " by Satyavrata Samasrami together with the whole
commentary of Sayana, Calcutta, 1891-181*2. This quasi- brahmana is,
on the whole, nothing more than an anukramanika, a mere list of the
names of the samans occurring in the first two gcanas.
5. The 1) e v a t a d h y a y a b r a h m a n a in 3 khandas,
edited by A. C. Burnell, Mangalore, 1873 and by Vidyasagara, see under
No. 2; the title on the wrapper here is daivatabrahmana. It deals
with the deities to which the samans are addressed.
6. The Upanisadbrahmana1 comprising ten prapa-
thakas :
(a) The first two contain the mantras for the domestic or grhya
rites. This book has been published more than once. The whole
of it is given by Satyavrata Samasrami under the title : " Mantrabrah-
mana," Calcutta 1890, with a commentary. The first prapathaka
1 There exists another reckoning, according to which the VamSa is the 6th,
the Samhitopani^ad the 7th, and the Upaniaad the 8th in the list of the brahmanas.
iv INTRODUCTION, CHAPTER I, § 1.
has been edited separately by H. Stonner, Halle/S, 1901, together with
a translation in German ; the second prapathaka has been edited and
translated in German by H. Jorgensen, Darmstadt, 1911. Regarding
other editions of this text see Stonner, page XV. Usually this part of the
Upanisad is designated as Mantrabrahmana.
(b) The Upanisad proper: the Chandogya-upanisad edited for the
first time by Roer in the Bibliotheca Indica, 1850, in the Anandasrama
series 1890 and by Bohtlingk with a German translation, Leipsic,
1889. It has been translated several times.
7. The S a m h i t o p a n i s a d b r a h m a n a in 5 khandas,
edited by A. 0. Burn ell with a commentary and index of words, at
Mangalore, 1877. It treats of the effects of recitation, the relation
of the saman and the words on which it is chanted, the daksinas to be
given to the religious teacher.
8. The Vamsabrahrnana in 3 khandas, edited by A.
Weber in Indische Studien, vol. IV, pages 371 sqq. ; by A. C. Burnell,
Mangalore, 1873; by Satyavraba Samasrami in the Journal "Usri."
1892. It contains the lists of teachers of the Samaveda1.
D. The Sutras for S r a u t a p u r p o s e.
1, 2. The Arseyakalpa of Masaka and the K s u d r a-
s u t r a, edited by W. Caland under the title: *£Der Arseyakalpa
des Samaveda," Leipsic, 1908. The Arseyakalpa or Masakakalpasutja
describes in 11 adhyayas the gavainayana, the ekahas, the ahlnas
and the sattras, closely following the Pancavimsabrahmana. It is
nothing more than a dry list of all the samans that are to be applied
and the stomas that are to be adhibited. It is, then, younger than the
Brahmana but older than the Sutras of Latyayana-Drahyayana. It
must be prior even to the ritualistic authorities as Gautama, Dhanari
jayya, Sandilya and others, whose divergent opinions are often quoted
in the Sutra. — The Ksudrasutra, which sometimes is quoted likewise
as being composed by Masaka, treats of the kamya and prayascitta
1 These Brahmanas are mentioned partly in an older text, viz. the Chandoga
grhyapariSista (I. 22), known to me only by two MSS., and attributed to Drahya-
yana. I cite this passage, although it is very corrupt : pancaikam (this must
mean pancavimtiaip,) sadvirpdam samavidhanam arseyam daivatam 8arrihitopani#adam
catvary upaniaada ekam vatfitiam ekam tu. tatah param sutradmi .... laksanani ca
tiastrani ca. . . ,v5cayitvat etc.
INTRODUCTION, CHAPTER I, § 1. V
rites. Its arrangement and style are wholly different from that of the
Arseyakalpa proper. Whilst it is certain that the author of the
Arseyakalpa has not been acquainted with the uttararcika, this cannot
as yet be affirmed with equal certainty about the Ksudrasutra.
3. The Kalpanupadasutra in 2 prapathakas, each
comprising 12 patalas. This book seems to be an appendix to the
Arseyakalpa (the Kalpasutra) and the Ksudrasutra, which two
works the author often cites without naming them ; once we find
mentioned the ma&akam. As this Sutra is known only from one single
ms., and as this ms. is rather corrupt, the text is very difficult to
understand.
4. The Upagrarithasiitra in 4 prapathakas. The text
has been published in the Journal " Usca " by Satyavrata Samasrami,
Calcutta, 1897. It is attributed to Katyayana, see Say ana on Pane,
br. VI 1. 4. 8 and cp. Weber, " Vorlesungen xiber altind. Literaturge-
schichte "2, page 92, note. The first three prapathakas are a kind of
appendix to the Ksudrasutra and to those parts of the Brahmana to
which this Sutra refers. In the Upagranthasutra the Ksudrasutra is
referred to as Arseyakalpa. The last prapathaka is a separate work
on the pratihara parts of the samans.
5. The Aiiupadasiitra in 10 prapathakas, a kind of
running commentary on the Pancavimsabrnhmana. The text, in a
rather bad state, is known to me from three MSS. It cites a great many
Vedic authorities.
6. The Srautasutra ofLatyayanainlO prapatha-
kas, edited together with the commentary of Agnisvamin, by Ananda-
chandra in the Bibliotheca Indica, Calcutta; 1872.
7. The Nidanasutra in 10 prapathakas, edited by Satya-
vrata Samasrami in the Journal " Usa," Calcutta, 1896. Of this text A.
Weber published the part on vedic metres (I. 1 — 7) in " Indische
Studien," Vol. VIII, pages 83-125. The author of this book appears to
have been Patanjali, see Say ana on Pane. br. XIV. 5. 12 : tathd niralam-
bakamata bhagavata patanjalinoktam : saptame 'hany arkah kfiak^io
bhavaty abrahmanavihitatvad iti. This quotation is actually found
(without, however, the word arkah, which may have been inserted
for the sake of clearness) in the Nidanasutra (IV. 7). It is very remark-
Vi INTRODUCTION, CHAPTER I, § 1.
able that of the Gautamlya pitrmedha sutra (on which see below §2.)
the last chapter, beginning tad apy aparapakse prayanam parijihirsitam
bkavati, is said, in a grantha edition of this text, to belong to the
Patanjalanidanasutra, being the 4th khanda of its 5th prapathaka.
We find, indeed, this whole chapter in our text of the Nidanasutra, not,
however, in V. 4, but in II. 6. From Burnell's Catalogue of a collection
of Skt. MSS. (London, 1870) we gather (on page 55) that a certain
prayogamuktavali quotes among other authorities the Patanjalasakha.
So the author of the Nidanasutra seems to have been Patanjali. There
are in this Sutra some passages which run parallel to Latyayana-
Drahyayana, without agreeing literally with these passages. Moreover,
our Sutra contains one quotation from the Brahmana that is not to be
traced in this text (III. 12: atha pramamhislhiye vadati : himsito
'nvikseta yam icchet prasrjyamanam pratyeydd iti). So our text may
have belonged originally neither to the Kauthuma nor to the Ranaya-
nlya sakha. Could it have been originally a book of the Bhallavisakha?
cp. Brhaddevata V. 25 arid Vasistha Dharmas'astra I. 14. 15 : athapi
bhallavino nidane gatham udaharanti. Or were there two different
Nidanasiitras ? In either case novv-a-days this Nidana is reckoned
among the Sutras of the Kauthumas.
8. The Upanidana sutra in 2 patalas, known to me
only from a South Indian edition in grantha characters (the title of
the little book, in which this treatise and others are contained, runs :
pancanadavastavyena prayagakulatilakena krsnasvami&rautisamakhyena
surina samyak pariSodhya, pancanadasthajyotirvilasamudraksara^alayam
mudrita vijante). Even the title of this treatise is, up to now, un-
known. It begins with the same words as the Nidanasutra: athata&
chandasam vicayam vyakhyasyamah, and it treats of the different
metres, first in a general way, then especially for the two arcikas
(purva and aranyaka) ; the second patala begins : atha rahasyachan-
ddmsi ; here rahasya is equal to aranyaka.
9. The Paficavidhasutra in 2 prap&thakas, edited by
R. Simon as 5th fasciculus of the "Indische Forschungen,)? Breslau,
1913. It describes in which manner a saman must be divided in its
parts : prastava, (udgitha, upadrava), pratihara and nidhana1.
1 On the separate prastava-, pratihara- and nidhanasiitras see R. Simon,
Pancavidhasutra, Introd. page 6 and Burnell, Introd. to Ars. br. pages xxv sqq.
INTRODUCTION, CHAPTER I, § 1 . vii
10. The Rktantra in 5 prapathakas, edited by A. C. Burnell,
Mangalore, 1879; it is also found in the Grantha edition of the
Gramegeyagana mentioned in § 1. a 1. It is a pratisakhya, i.e., a
grammatical treatise which is intended to show how the padas must
change in order to become the real hymnical text. According to
Bnrnell (Catalogue of a collection of Sanskrit Manuscripts, London
1870, page 41) the last two prapathakas are called Samjnaprakarana ;
this is probably the same as the Samjnalaksana mentioned in the
Caranavyuha.
11. The Samatantra in 13 prapathakas. It begins svaro
nantyah and is printed (disjectis membris !) in the grantha edition
of the Veyagana. On this text see Burneli, Ars. br. Introduction,
page XXIV.
12. The Matralaksanasiitra in 3 khandikas, publish-
ed in the Grantha edition of the Veyagana arid in the collection of
Samavedic treatises mentioned under No. 8, on pages 43-50 ; cp. also
Burnell, a Catalogue, etc., page 43. It begins : athato hrasvadirghaplu-
tamdtrdny aksaratii vydkhydsydmah. It treats of the matras of the
sounds.
13. The S t o b h a n u s a in h a r a in 3 patalas, in sloka
metre ; printed in the collection of Samavedic treatises and beginning :
adyantadar&anastoblio vidhayitesu samasu \
pdde pdde ' nusamhdryas sopdyo nidhane bhavet \\
See Burnell, Introduction to Samhitopanisadbrahmana, page XVI.
14. The Gayatravidhanasutra in 3 patalas, print-
ed in the same collection, pages 50-54. 1 find this treatise nowhere
mentioned. It treats of the way in which the gayatra chant is to
be applied at the out-of-door laud, (bahispavamanastotra) etc.,
15. The P u s p a or Phullasutra in 10 prapathakas,
edited under the title Samapratisakhya in the journal "Usa" by
Satyavrata Samasrami, Calcutta, 1890 and by R. Simon with a very
useful introduction and translation into German in the Abhandlungen
der Bayer. Akad. der Wiss., P Klasse, XXIII. Band, III. Abt.,
Miinchen, 1909. This book contains principally the rules for adapt*
ing (uha) the samans that are given by the gramegeya- and aranye-
geyaganas on other verses than those to which they belong in these
ganas.
Viii INTRODUCTION, CHAPTBB I, § 2.
E. The sutras for grhya and s m a r t a purpose.
1. The Gobhillyagrhyasutra in 4 prapathakas, edited by
Chandrakanta Tarkalankara in the Bibliotheca Indica, Calcutta, 1890
and, together with a translation in German by F. Knauer, Dorpat, 1884.
It describes the domestic rites in use amongst the Kauthumas1; the
mantras are those contained in the Mantrabrahmana (see above, c 6).
2. The Karmapradlpa or Katyayanasnirti in
3 prapathakas, edited by Jibananda Vidyasagara in his Dharmasastra-
sarngraha, Calcutta, 1876, vol. IT, page 603 sqq. The first prapathaka
has been separately edited and translated by F. Schrader, Halle a/d. S.,
1889 ; the second by A. V. Stael Holsteiu, Halle ad. S., 1900.
3. The Grhyasamgraha in 2 prapathakas, edited in the
edition of Gobhila, by M. Bloomfield in the Journal of the
German Or. Society, vol. XXXV and by Satyavrala Samasrami in the
Journal « Usa ", Calcutta, 1891.
4. Minor treatises as the S r a d d h a k a 1 p a, the S a n d h y a-
s 0 t r a, the Snanavidhi, all in the edition of Gobhila in the
Bibliotheca Indica,
The Gobhilagrhyakarmaprakasika gives a complete survey of the
texts of the Kauthumas. which is repeated in the Introduction to my
edition of the Jaiminlyasamhita. page 13. Even now it is not possible
to identify a 1 1 the texts enumerated there.
§ 2. T e x t s o f t h e R a n a y a n I y a s.
We have, as yet, no certainty about the question whether the
Samhita (i.e., the ganas and the arcikas) and the Pancavim&i- and
Sadvirnsa-brahmanas of the Kauthumas were also in use with the
Ranayanlyas precisely in the same form as these books are known to
us. But as it can be proved that the commentator of the Pancavimsa-
brahmana was a Ranayanlya, and the same may be said about
Varadaraja, who commented upon the Irseyakalpa, it is probable that
these texts at least were common property of the two ffakhas*
Further, it is certain that they hud a different &rautasutra and
Grhyasutra, the Srautasutra being that of Drahyayana,
i It is striking, that Hemadri in his Sraddhakalpa, pages 1460, 1468, designates
Gobhila as the RanayanTyasiitrakrt and his Sutra (page 1424) as the RanayanTya-
sutra. In the Tarpana of the Kauthumas it is Ranayani who comes first, see
Gobhilagrhyaprakasika, page 113.
INTRODUCTION, CHAPTER II. ix
edited (only partly) by J. N. Renter with the excellent commentary of
Dhanvin : "The Srautasutra of Drahyayana with the commentary of
Dhanvin, " Part I, London 1904 (up to XI. 1, but the text was ready
for printing up to XVI. 4 ; of the last unpublished part, Dr. Reuter was
so kind as to send rne the proof-pages). The Sutra of Drahyayana is
nearly identical with that of L^tyayana, the only difference is that
Drahyayana has a few sutras more. The Ran.ayanlyas have also a
different Grhyasutra, ascribed to K h a d i r a, in 4 patalas.
It has been edited (text and English translation) by H. Oldenberg in
the Sacred Books of the East, Vol. XXIX, pages 371 sqq. An excellent
edition has appeared in the Bibliotheca Samskrita No. 41 of the Mysore
collection : *' The Khadiragrhyasutra with the commentary of Rudra-
skanda ", Mysore, 1913. The text is to be found also in a South
Indian edition in Grantha characters. This Grhyasutra is a mere
recast and abbreviation of the Gobhillyasutra. One more text can
with some probability be assigned to the Ranliyaniyas, viz., the
D r a h y a y a n a g r h y a p a r i H i s t a, comprising apparently two
prapathakas. It is known to me in one complete manuscript, whilst
the other contains the first prapathaka and a part of the second.
Whether the G a u tamapitrmcdhasiitra, the Gautama*
s m r t i and the Gautamadh a r m a s a s t r a belonged originally
to a Gautamasakha of the Samaveda, is uncertain.
Chapter II. On the interrelation and the his-
toric development of the older Samavedic
texts.
The Sarnhita of the Samaveda. then, comprises:
1. Four song- books (gramegeya- and aranyegeyagana, iiha- and
uhyagana).
2. Three collections of verses : the text-books to these song-
books ; the verses agree on the whole with the verses of the Rksamhita.
The songs, chaunts, samans of the ganas are based or composed on
the verses. From a verse (a rk) a saman is made by musical notation, by
certain changes as stretching of vowels, and repetition of syllables, and
by inserting different sounds and syllables, sometimes whole sentences
or verses. These insertions are called stobhas.
The relation between the purvarcika (and aranyakasara-
hita) and uttararcika on the one side and the first two ganas (grame-
and aranyegeyas) on the other side, is clear : with each verse of the
X INTRODUCTION, CHAPTER II
purvarcika corresponds a single chant, a single saman ; each
of these samans have a name, mostly derived from the name of that
Rsi who is said to have " seen " the saman and these samans are collect-
ed in the first two song-books. The arrangement of the yonis, i.e.,
the verses on which the samans are composed, in the purvarcika, is
systematic : first come the verses addressed to Agni, then, those address-
ed to Indra, and then, those addressed to Soma pavamana. Each
group is subdivided according to their metres The uttararcika,
on the other hand, rests on a wholly different principle and has a
different aim. In this part of the Samhita single verses are not
recorded, but its bulk consists of tristichs or pragcithas (i.e. two verses ;
1. either a brhat! or a kakubh ; 2, a satobrhatl ; in the praxis out of
these two verses are made three, so that practically such a pragatha
is equally a tristich.) We find likewise complexes of 4, 6, 7, 9 and 10
verses. The aim of this collection is purely practical : it contains the
verses on which at the occasion of the several kinds of great sacrifices
the lauds are chanted : on the whole, each first verse of such a tristich
occurs in the purvarcika, this means that the melody (the saman)
which belongs to this verse in the purvarcika, is to be applied on the
whole tristich of the uttararcika. One example will make this clear.
The first verse of the pragatha in the uttararcika 1. L 13 ( = vs. 35 of the
continuous numeration), beginning tarn vo dasmam rttsaham, is found
in the purvarcika: 3. 1. 5. 4. ( = vs. 236 of the continuous numeration).
To this verse belong, according to the gramegeyagana, five melodies
the last of which is the naudhasa (gram. VI. 1. 37, see Calcutta edition,
Vol. I, page 487): Ou this melody, now, the two verses of the uttarar-
cika 35 and 36 (out of which by repetition three verses are made)
must be chanted in the praxis of the Soma-sacrifice : as third prstha-
laud of the ordinary Agnistoma; these three verses as used in the
praxis are given in the uhagana I. 1. 6 (see Calcutta edition, Vol. Ill,
page 93). But it is a fact that there is a great number of verses
in the uttararcika that have no correspondent verse in the purvarcika
e.g., the first 18 verses of the uttararcika and many more. This is
explained by the fact that these verses, which all belong to the
morning service (the prataksavana), are chanted on the gayatra-melody
which is composed on the well known verse addressed to Savitr :
tat savitur varenyam, etc. This melody has been recorded in the deva-
tadhyayabrahmana ; it is given as an appendix to the editions of the
INTRODUCTION, CHAPTER II. xi
gramegeyagana (Ed. Calcutta, Vol. V, page 601). On the other hand,
many yonis (and samans composed on these) are found in the purvar-
cika which have no correspondent verse (and chant) in the uttara-
rcika. This is explained by the fact, that samans are chanted
not only at the great sacrifices of soma, but likewise on many other
occasions : at the establishing of the sacred fires (the agnyadheya) ; at
the foundation of the high altar of bricks (the agnicayana) ; at the
pravargya ceremony and on other occasions. These samans were
chanted as solo (parisaman), mostly by the Prastotr (Laty. I. 5. 8 sqq.,
1. 6. 1 sqq., etc.).
About the uhagana and the u h y a g a n a the following remarks
may be made. Each of these ganas is divided in 7 parvans : 1. das'aratra,
2. samvatsara, 3 ekaha, 4. ahSna, 5. satlra, 6. prayascitta, 7. ksudra.
As to their aim, these two ganas precisely correspond with the uttara-
rcika, they serve the praxis of the soma-sacrifices : the uhagana runs
parallel with the uttararcika and the gramegeya, the iihyaga~na with
the aranyakaRamhita and the aranyegeya^ana. The names themselves
are clear : uhati means •' to adapt "; the uhagana contains the
melodies of the gramegeya but adapting them and working them
out so as they are to be chanted in the praxis ; the uhyagana (which
word is abbreviated from uharahasyagana, rahasya being another name
for aranyaka), adapting the melodies of the aranyegeyagana to the
verses on which they must be chanted in the praxis. It can bo proved
with certainty that these two ganas belong to the later strata of the
Samavedie literature : that they are later than the grame- and aranye-
geyaganas, later than the Pancavimsabrahmana, later than the Arseya-
and Ksudrakalpa, later than the sutra of Latyayana-Drahyayana,
later even than the Puspasutra. That they are later than and, oven in
their sequence, based on the Arseyakalpa and the Ksudrasutra, can be
proved. The Arseyakalpa describes the gavamayana, the ekahas, the
ahtnas and the sattras ; all the samans to be used on these occasions
occur in the 2nd —5th parvans of the uha- and uhyaganas in precisely
the same sequence as in the Arseyakalpa. $or the chants of the ten-
day-rite, which had been treated fully in the Brahmana. the uha- and
uhyaganas lean on this text. The Ksudrasiitra describes the pra-
yascitta and kamya rites : with these run parallel the last two parvans
of the uha and the uhya. That both texts, Arseyakalpa and Ksudra-
sutra, are prior to the uha- and uhyaganas, may be proved by one
Xii INTRODUCTION, CHAPTER II.
example from each. In the Arseyakalpa IX. : 9. b. we read ausa-
nasyarksu vaisvajyotisam antyam yat pra gayateti : " the closing chant is
the vaisvajyotisa, chanted on the verses of the ausana, as indicated by
the words pra gayata ". The verses of the ausana are SV. I. 523=11.27
(28) : pra tu drava etc. ; on these must be chanted the vaisvajyotisa
belonging to SV I. 534 (pra gayata). But, as there are likewise vai-
s'vajyotisa-melodies on other verses, the addition was necessary. Now,
the iihagana XIX, 1. 7 (Samaveda, ed. Calcutta, Vol. Ill, page 82)
gives the vaisvajyotisa on these verses pra tu drava. If the author of
the Arseyakalpa had been acquainted vuth the uhagana, his indication :
" (the vaisvajyotisa) as indicated by the words pra gayata " would have
been wholly superfluous. To prove that the Ksudrasutra also is earlier
than the uhagana, the following example may suffice. Ksudrasutra
I. 6 (No. 30) we read : anna dyakamasy end ra yahi dhiyesita Hi madh-
yamam trcasya prabhrtim tytva tasu kaleyam, i.e., " for one who is desir-
ous of obtaining food, he should take the middle verse of the tristich
beginning : indra yahi dhiyesitah as first and chant on these (so arrang-
ed) verses the kaleya." The tristich here mentioned is SV. II. 496-498,
its middle verse is the one intended ; on these verses, but arranged 497,
496, 498, he should chant the kaleya (gramegeyagana VI. 2. 7, ed.
Calc. Vol. I, page 49 1 , composed on SV. I. 237). Now, we find in the
uhagana XXI. 2. 4 (ed. Calc. Vol. V, page 638) the chant precisely
as the author of the Ksudrasutra had prescribed it. Had the author of
the sutra been acquainted with the uhagana, his indication '* taking
the middle verse at the beginning" would have been wholly superfluous.
To prove that neither was the Sutrakara acquainted with the uha-
and uhyaganas, the following proof may be adduced. In the Pan-
cavimsabrahmana it is prescribed at V. 4. 5-6 that the chanters at the
mahavrata-rite must chant the saman called vasisthasya nihava over the
catvala, and that this saman must be chanted on a verse addressed to
the " All-gods ". As there are many verses addressed to this deity in
the collection of the Samaveda, it is uncertain which verse is to be taken.
The Sutrakara (Laty. III. 9. 12, Drahy. X. I. 11) makes the following
precision, viSve deva iti vasisthasya nihavam uhet, i.e. : " he should
adapt the vasisthasya nihava to the verse SV. ar. samh. III. 9 " ; the
saman, composed on SV. I. 313 : asavi devam, is given by gramegeya-
gana VIII. 1. 36 (ed. Calc. Vol. I, page 629) ; the melody on the verse
addressed to the " All-gods" is found in the uhagana IX. 3. 12 (ed.
INTRODUCTION, CHAPTER II. ^lii
Calc. Vol. V, page 602). It is not possible that the Sutrakara would
have expressed himself as he does, if at his time the Qhagana existed.
Dharivin, the commentator of Drahyayana, remarks on this last men-
tioned passage : " Is not the expression : ' he should adapt '
meaningless, as its (i.e. the samari's) reading is known (viz. from the
uhagana) ? That is true, but they say :— " the uha (i.e. the uhagana)
is made after the time of this expression (of the Sutrakara's) " l. — We
have now to prove our assertion that even the Puspasutra is older than
uha- and uhyaganas, an assertion not accepted by all scholars 2. The aim
of this text, in my opinion, is to give the rules for adapting the samans,
as they are handed down in the grame- and aranyegeyaganas, for
practical use at the sacrifices. This is clearly proved by the last words of
the part, which originally ended the text (VIII. 234) : evam sarvesdm esa
vikdravidhir, etena pradeSenohyah, sdmaganah kalpayitavyah. Professor
Simon, the learned editor and translator of the sutra, renders these
words as follows: — " Hiermit sind nun die Verandemngen in alien
(samans) ordnungsgemasz angefiihrt. Nach dieser Darlegung ist es
moglich, die Gesammtheit der zurn uhagana gehorendcn Samans in der
Praxis zu gebrauchen." According to my opinion, the last sentence
should be translated : " by means of this indication (this set of rules)
the group of samans (as they are handed down in the grame- and aran-
yegeyaganas) must be adapted (and) made ready (for practical pur-
poses). " It is highly probable that amongst the Samavedic Brahmins
in early times certain rules were established and handed down by oral
tradition for the adaptation (the uha) of the samans in the grame- and
aranyegeyaganas, that these rules were at last collected and arranged
in a book (our Puspasutra), and that afterwards for convenience's sake
these rules were all brought into action ; in this manner the two last
books of songs, the two last ganas, arose. So, when we read in the
Nidanasutra (II. 1) : rsikftah svid uha 3 anrsikrta iti vai kftalv dhuft. . . .
rsikrta ity aparam. and in the Jaimininyayamalavistara (IX. 2, 1—2) :
uhagrantho 'pauruseyah pauruseyo 'tha vagrimah \
vedasdmasamdna-tvad vidhisdrthatvato 'ntimah \\
1 The text runs : nanu ca ilhed iti vacanam anarthakam, tasyadhyanasiddhatvat,
satyam etad, vacanottarakalam uhah krta ity ahuh,
2 Regarding this controversy, see the author's criticism of Simon *s Pus-
pasutra in "Deutsche Literaturzeitung " 1909, No 30; Simon's paper in the
Journal of the German Or. Soc. vol. 63, page 731, and the author's paper ib. vol. 64,
page 347.
xiV 1NTBODUOTION, CHAPTER II.
the answer must be even as said in the last part of this sloka : "The
uhagana is made by the Rsi's, so far as it contains the melodies " sefen "
by them, but, on the other hand, it is made by men, so far as it has
been adapted by men." With the fact, now, as it seems, clearly
established that these last two ganas are of younger date, the Sama-
vidhanabrahmana also harmonises, where samans are cited from these
two ganas, but only of the first two.
The names of these ganas are now all clear. The gramegeyagana
contains those samans that were studied in the community, the aranye-
geyagana, on the other hand, hands down those saraans that, because they
were so very sacred, or, what is nearly the same, from a primitive stand-
point, so very dangerous, were studied in the forest, outside the com-
munity (see especially the exhaustive paper of H. Oldenberg on Aranyaka
in Nachrichten der kgl. Ges. der Wiss. zu Gottingen, Phil.-hist. kl. 1915,
page 382 and for the Aranyaka texts of the Samaveda page 392 sqq.).
We now come to a very difficult question, and one which is of
the highest importance not only for a true insight into the historic
development of the older Samavedic texts, but also of great weight
for the explanation of many a passage in the Brahmana and the kindred
texts. This question is: "was the purvarcika or was the uttararcika
the older part ? " Scholars are at variance. I myself maintained that
the uttararcika must be regarded as prior to the purvarcika, chiefly
on the argument that a collection of verses on which the Samans had
to be chanted (as is the uttararcika) must have been a priori older than
a collection of verses that served to register the melodies on which
these verses had to be chanted (as is the purvarcika). Oldenberg,
on the other hand, has made it appear that the purvarcika (together
with the aranyaka part) was the older part, because this part only is
mentioned in the vratas, and, moreover, the uttararcika is nowhere
quoted in the Samavidhanabrahmana. I add to this that even so late a
work as the Atharvaparisista mentions (46. 3, 6) as last verse of the
Samaveda the last but one of the purvarcika (viz. Sv. I. 584).
Convinced by Oldenberg* s strong arguments, I thereupon proposed
to formulate the facts thus : that from the oldest times on the chanters
must have had at their disposal a certain collection of tristichs and
pragathas, that served them at the soma-rites for chanting after their
melodies ; that this collection might have been the fore-runner of the
uttararcika as it is known to us now-a-days. Oldenberg himself,
INTRODUCTION, CHAPTER II. XV
who wrote: "moglich 1st es natiirlich, dasz, als das PurvSrcika
redigiert wurde, ein Kanon der Agnistoma-liturgien schon fixirt war,"
did not materially differ from my view.
The study of the Brahmanas and the kindred texts has now
suggested to me a hypothesis, that perhaps may throw light on
this difficult question. To state it directly at the beginning of my
argumentation, this is my hypothesis : the author of the Brahmana was
not acquainted with our uttararcika, it did not exist at his time, but
the chanters drew the verses they wanted,
directly from the Rksamhita, and the uttararcika was
composed in later times, in order to have at hand, in the regular
order of the sacrifices, the verses that were wanted.
The facts, on which this thesis is based, are the following.
1. It is expressly stated (see the translation of Paficavimsa-
brahmana IV. 4. 1. sqq. with my notes) that in a certain case a great
number of verses had to be taken directly from the Rksamhita. That
the word used here by the three sutras : daSataylsu (Sayana periphrases
da&atayyam) means " in the ten books of the Rksamhita/' is proved by
a sentence in the Nidanasutra (II. 11, see note 4 on Pafic. br. VIII. 8.
26) dafatayenadhyayena as contrasted with ib. II. 2: chandasenadhya-
yena, which must signify: "a chapter of the Samavedasamhita."
This presupposes for the chanters the acquaintance with the Rksamhitca
or at least with a part of it, from which their verses were to be taken
directly.
2. The expression sambharya to denote a complex of verses to be
taken from different parts of the Veda occurs thrice in the Brahmana :
XL 1. 5, XVI. 5. 11 and XVIII. 8, 8. This expression is simply
incomprehensible from a Samavedistic standpoint, because in the
uttararcika they are given as a whole, all after one another, but from a
Rgvedistic standpoint they are truly sambharya's.
3. From the passage in the Brahmana IV. 2. 19, where a jarabo-
dhlya-saman is mentioned, to be chanted on SV. I. 25 (=11. 733-735)
it seems right to infer, that the uttararcika was later than the
Brahmana. If this is true, the Brahmana cannot but have taken his
verses directly from the Rksamhita. The compilator of the uttararcika
may have inserted this triplet, because it occurred in the Brahmana.
4. See also the notes on the Brahmana XL 7. 3, XIV. 1. 9.
There can, however, be made several objections to this hypothesis.
XVI INTRODUCTION, CHAPTER II.
In the first place, the verses as cited in the Brahmana diverge in not a
few oases, more or less, from the reading presented in our Rksarahita".
But it is a fact that, when the author of the Brahmana quotes from the
Rksamhita in general, his citation mostly contains one or more corrup-
tions (see the Brahmana I. 2. 9, I. 7. 6S IX. 2. 22, XXIV. 1. 9). In one
case a change in a verse of the Rksamhita can be proved to be caused
by the ritual (see the note on XL 5. 1 ). Elsewhere a divergence from
the Rkverse may have been caused by its saman-reading (see XIV. 6. 4).
So the variants may be caused by slovenness, but in part they could be
explained by the surmise that our Brahmana presupposes a recension
of the Rksamhita different from the one known to us (see note 1 on
VI. 10. 14). That some verses are found in the arcika but not in our
Rksarnhita might be explained by the conjecture that our Rksamhita
once contained more verses than it now does in its present
recension (see note 2 on VIII. 1.1, note 1 (end) on XII. 13. 22). But
I am not able to remove all the difficulties that seem to move against
my hypothesis. I draw the reader's attention to the puzzle contained
in VIII. 8. 26, SV. II. 62 as against RS. VIII. 98. 9 (here perhaps we
might guess that the compiler of the utbararcika changed the Rk-
verse so as to bring it in accordance with the Brahmana,) A weighty
argument against the hypothesis might be drawn from XII. 1. 9, 10,
XII. 7. 9, 10, XIII. 1. 10-12, XIII. 7. 8-9, where the terms pentastichs,
decastichs and soon, are used. We may ask here: " how could we
know which verses are intended, unless it were supposed that the uttara-
rcika existed at the time when the Brahmana was composed ? " But
perhaps the author of our Brahmana allowed here a free choice, whilst
in later times the compiler of the uttararcika fixed these verses prob-
ably in accordance with the Jaiminlyabrahmana, which, as far as I have
ascertained, states by citing their opening words, which verses had to be
employed. Another difficulty is presented by the passage XIII. 1. 1 a»
compared with ib. 5.
Although, then, all is far from certain, I suppose that now we may
with some measure of probability propose the following development of
the oldest Samavedic literature.
The chanters were acquainted with the Rksamhita, at least with
certain parts of it. From this text they took their verses l and on these
1 Cp. Oldenbergin the Journal of the German Or. Soc., Vol. XXXVIII, page
441 : " der Kigveda 1st zugleich der alteste Samaveda," but read in the context
this assertion is not equivalent to my hypothesis.
INTRODUCTION, CHAPTER II, XVli
they chanted the lauds at the sacrifices of soma. In order to facilitate
the study and memorization of this material, a double registe»was
composed, one of the melodies and one of the verses, on which
the melodies were chanted. The first register they arranged so, that
each time only the first verse of a tristich or a pragatha was taken up,
and this verse was considered as the bearer of the melody. To this
collection were added s&mans of a different kind, that had to be
chanted by a single Chanter at other occasions. In this manner two
books of songs, two g&nas, arose : the one to be studied inside the
community: the gramegeyag&na, and another to be studied in the
forest, outside the community : the aranyegeyagana ; this book com-
prised those s a mans that were the most holy (dangerous). Besides
these song- books arose at the same time the second register : the
arcika (the later purvareika) and the Sranyaka. Thereupon a Br&h-
mana originated. Based on this Brahmana the Arseyakalpa was
composed by Masaka, who described minutely the sacrifices of soma,
but omitted the ten-day-rite, because its detailed description was
already given in the chapters 10-15 of the Brahmana. Based again on
these two books the srautasutra was composed (that of La ty ay ana-
Drahyayana). Then only the uttararcika was compiled, which contain-
ed the verses of the Rksamhita, arranged in their regular order, so as
they were to be used in the sacrifices. Now, if a Chanter knew by
heart his two ganas and if he knew which verses ought to be adhibited
in any rite, he could bring about all the changes that were necessary for
adapting a melody to a given triplet or pragatha. These rules for
adaptation were then fixed and systematically arranged in a special
book : the Puspasutra. But, in order to have at hand for immediate
use the samans so as they were to be adapted according to the rules of
the Puspasutra, two more books were composed : the adapted song-
books : 1. the uhagana and 2. the uharahasyagana (called by abbrevia-
tion uhyagana) . The first contains ready made for sacrificial use the
samans in their regular order resting on the gramegeyagana, the second
those that rest on the aranyegeyagana. This is according to my view
the history of the oldest Samavedic texts1.
l The material on which rest "for the greater part the above given considera-
tions and conclusions is found in the paper of Oldenberg in the Journal of the
German Or. Soc. (Vol. XXXVIII) ; in a paper: " De Wording van den Samaveda "
(Versl. en Meded. der. Kon. Ak. v. Wetensch. Afd, Lett. 4e R., Deel IX); in my
XVlii INTBODUCTION, CHAPTER III, § 1.
Chapter HI. On the Patfcavinis'abrShmana
*§L The relation between the Pancavimsa-
brahmana and the JaiminlyabrShmana,
Some remarks must be made, at the beginning, about the Jaiminl-
yabriihmana.
The Vedic texts themselves and their commentaries contain a
great number of citations drawn from a SatyayanibrShmana or a $a-
* tyayanakam *, and it has been remarked that the great plurality of these
citations occurs in the text known to us, as the Jaiminiyabrahmana.
But all the citations from the Satyayanaka are not found literally in the
Jaiminiyabrahmana, and some of these have n o t at all been traced in it.
It is, therefore, probable, that the two Brahmanas, though, on the whole
agreeing, were not wholly alike. Perhaps the original Satyayanaka,
which is lost to us, was taken over by the Jaiminlyas, either a part
or the whole of it and amplified with other passages.
Now, the Jaimuilya and the Tandyamahabrahmana have much
material in common, which is to be expected a priori, as they treat of
the sanle matter: the rite of the Saman-chanter and his assistants.
They both contain the description of the Gavamayana (the sacrifice
lasting a year long), the prototype (prakrti) of a one-day-rite (ekaha),
the detailed description of the ten-day-rite which has its place at
the end of a sattra, the description of the various one-day-rites (ekahas)
and of the ahinas (sacrifices of more than one and less than twelve days).
Peculiar to the Pancavims'abrahmana are the contents of the first three
Chapters, for which see below, § 6. But, although the contents of the
two Brahmanas are, on the whole, similar, the two books differ widely
with regard to their diction : the Jaiminiyabrahmana is much more
prolix, whilst the Paficavimsa gives only what is strictly necessary and
often so sketchily that the myths or legends found in it are sometimes
Introduction to the Jaim. br. (Indische Forschungen 2. Heft, 1907, Breslau);
in Oldenberg's review of this work in G. G. A. 1908, No. 9 ; in the author's review of
Simon's PuspasGtra (D.L.Z. 1909, No, 30); in a short notice in the Journ. of the
Germ. Or. Soc., Vol. LXII, page 347 and in a notice in the Vienna Journal (W.
Z,K.M.), Vol. XXII, page 436.
1 See on these citations my paper ; " Over en w't net Jaiminiyabrahmana/' in
Versl. in, Meded. der K. Ak. van Wetensch. 5 e Reeks, Deel. I, page 5 sqq. The
contents of this paper, which is written in Dutch and therefore inaccessible to
many scholars, are here repeated in o somewhat abbreviated form.
INTRODUCTION, CHAPTER III, § 1-lA. xix
hardly comprehensible. It is as if the author presupposes that these
myths or legends are known to his readers. This may be caused either
by the fact that there was current a certain cycle of legends and myths,
or that the Pancavimsa borrowed them from the other Brahmana : the
Satyayani- or the Jaiminlyabrahmana. In the latter case, the Jaiminlya
must be the older of the two. Now, are there any facts that may make
this last possibility plausible ?
An investigation of this matter must rest on two considerations :
(1) on the linguistic facts and (2) on the ritualistic facts, i.e. the
contents.
A. The linguistic facts.
In the Paftcavirpsabrahniana we find constantly the locative of
stems in -n with the case sign -i : atmani, carmani, ahani, sdmani ; once
only dtman in atman dhaiie, at the side of atmany adhatta IV. 1. 15. In
the Jaiminlya, on the other hand, the locatives in -n are preponderant ;
sporadically we find a form in -i (rdjani II. 25, varmani II. 405, vars-
mani II. 376).
In the Paficavimsa we find without any exception as ending of the
nom. plur. of stems in 4 the classical ending -yah> whilst the Jaiminlya
in this case has mostly the vedic ending -lh\ compare yavalyah..
tavatyah of PBr. IV. 2. 7 with tavatih of JBr. II. 377 ; visnumatyah
XIII. 3. 1 as against visnuvatth III. 91 ; pralnavaiyah XL 1. 2 against
pratnavatih II. 12 ; purodatiinyah XXI. 10. 10 as against puroda£inth II.
287 ; dpriyah XV. 8. 1 against dprlh ; pmvatyah XL 5. 1 against pravatih
II. 16; paslhauhyo garbhinyah XVIII. 9. 21 as against pasthauhih II.
203, 204 l.
The accusative of stems in -u is tanum in PBr. XII. 12. 3 as against
the older vedic form tanvam of JBr. III. 82, 178.
Classical is the form asthini of PBr. IX. 8. 1, 13 as against asthani
of JBr. I. 252, 345, 347.
1 No criterium of posteriority or priority is provided by the regular occurrence
of the ending -yah of the gen. -abl. sing, from stems in -a, -i, in the PBr. as
against the ending -ai (-yai) in JBr., see Acta Orientalia Vol. V, page 51. Nor, as
far as I see, can a criterium of this kind be found in the occurrence of datives from
stems in -t, such as pafr/ai/PBr. XI. 1. 15, aristyai XVI. 10. 10, prabliutyai XI.
10. 19 as against the ending -taye which is regular in the JBr. — On anuvyam of
PBr. X. 3.2 as against anuyuvam of the Jaim. br. cp. my Introduction to the
edition of the Kanviya Satapathabrahmana, page 51.
XX INTRODUCTION, CHAPTER III, § 1 A-B.
In the PBr. we meet with yuvam (XXL 1. 1), the classical nom.
dual, whereas the JBr. presents throughout in such cases the older form
in -am.
The vedic pronoun tva occurs several times in the JBr., and per-
haps but once in PBr. (IV. 1.2), though here it has become unrecogniz-
able either through faulty sandhi or because the author of the Brahmana
did not acknowledge this form, which perhaps had become obsolete in
his time.
In some verbal forms the PBr. has the younger, classical forms,
as against the vedic forms of the JBr. : dugdhe PBr. XII. 11. 18, duhe
the JBr. more than once; duhate of PBr. is classic, duhre of JBr.
(four times at least) is vedic.
The JBr. has, at least thrice, the adverb known thus far only from the
RksamhitS osam, whereas the PBr. uses the common ksipra ; cp. PBr.
XII. 13. 23 : etdbhir vd indro vrtram ahan ; ksipram vd eldbhih pdpmdnam
hanti, ksipram vaslydn bhavati, with JBr. I. 205 : etdbhir vd indro
vrtram ahan. .osam eva dvisantam bhrdtrvyam hanty ; osam Sriyam asnute
ya evam veda.
From the syntax one fact must be mentioned which, according to
most scholars would be apt to prove definitely the priority of the
Pancavimsa to the Jaiminlyabrahmana, viz., the use of tense for narra-
tions; the first mentioned text using constantly the imperfect, the
Jaiminlya promiscuously the imperfect and the perfect, though here
also the imperfect prevails. But I am far from convinced that the use
of the imperfect is with certainty to be regarded as pointing to an older
stratum of language.
B. The ritualistic facts.
From the ritual two facts may be adduced which seem to prove
that the Pancavimsa is later than the Jaiminiya. In the description of
the mahSvrata-rite we meet in more than one Brahmana a barbaric
rite, based on animistic views, that an inhabitant of Magadha and
a courtezan should copulate. This rite is ordained in the JBr. (II.
404), but it does not occur in the Paficavimsa, whilst in the
Sankhayanasrautasutra (XVII. 6. 2), which is one of the younger texts,
it is expressly stated that practices of this kind are obsolete and must
be disregarded. In the description of the Gosava the JBr, (II. 113,
see " das Jaiminlyabrahmana in Auswahl," No. 135) has some presorip-
INTRODUCTION, CHAPTER III, § lB-2. XXi
tions that are most barbaric ; these are not found in the Pancavimsa
(XIX. 13). Further, it is rather striking, that nowhere in the PBr.
are the ekaha-rites, that may be used for abhicara, mentioned, whilst
the JBr. deals fully with them. Perhaps the author of the PBr. found
these rites too barbaric. In one passage of the JBr. however (II
112, see ' Over en uit het Jaiminlyabrahmana page 26), a certain quasi-
myth is laid in the mouth of a certain Tandya, and this quasi-myth
is found in the PBr. (XX. 3. 2), though in not precisely the same words.
The question is: can by this Tandya be meant the author, to whom
our Pancavimsabrahmana, which is called also Tandyamah&brahmana,
is attributed ? To me, at least, this conclusion does not seem urgent,
for in the Satapathabrahmana (VI. 1. 2 25) a Tandya likewise is
mentioned, who is cited as an authority for a certain detail in the
agnicayana, a matter ^Jien to the department of the Chanters. More-
over, in the passage of the PBr. we note a certain inconsistency :
where the JBr. has l&ana deva, i.e. Rudra, the PBr. has instead of
this deity the vi&ve devah, but the saman by means of which Prajapati
through this deity seeks to retain the cattle, is in both texts the
marglyava, the saman that elsewhere in PBr. (XIV, 9. 12) is brought
into connection with Rudra. Could it possibly be that the author of the
PBr. had in his mind the passage found in our JBr. and that he took
it over, replacing the god Rudra of whom he stood in awe, by another
deity, but, inconsistently, retaining the saman ?
The conclusion at which I arrive, not, however, without some
hesitation, is that the Jaiminlyabrahmana (or the 6atyayanibrahmana,
which must have been so closely related to it) must be older than the
Pancavimsabrahmana and that the author of the last mentioned work
must have been acquainted with the Brahmana of the Jaiminlyas.
However, we must always bear in mind that the whole of the JBr. has
not yet been fully examined. Further proofs pro or contra could only
be furnished by a thorough examination of this so bulky work, for which
the time is not yet ripe.
§2. The Pancavimsabrahmana and the vedic
texts outside the Samaveda.
Some passages seem to prove convincingly that the author of our
Brahmana has been acquainted either with the Kathaka or with the
Maitrftyanlsamhita or with both. See the notes on XVIIL 6.9,10,27
and especially on XXIII. 16. 12.
INTRODUCTION, CHAPTER III, § 2-3.
Whether the ritual of the Kauthumas agrees more with that of the
Aitareyins or with that of the Kausltakins is still a matter to be in-
vestigated.
Of the Sutras it is certain that Apastamba (with Hiranyakesin) leans
on our text, as well as does Kfityayana in his srautasutra. These two
texts have taken from the JBr. their description of the ek5has and
ahlnas. The arrangement of the gavSmayana, designated by Apastam-
ba (XXI. 16. 5) as tandakam, agrees with that of the Kauthumas (see
their Arseyakalpa).
§3. ThePancavimsabrShmana and theSam-
hita of the Kauthumas.
In two instances the Brahmana deviates from the Sarnhita to
which it is said to attach itself. We read (XI. 4. 4) the verse indram
girbhir havamahe, whereas the Arcika (I. 236=11. $6) and the Rksamhita
(VII. 76. 5) read indram glrbhir navamahe. The second instance is found
XV. 1.1, where we meet with the reading akrant samudrah parame
vidharman as against the tradition of the Arcika (I. 529=11. 603) and
/he Rksamhita (IX. 97.40) akrant samudrah prathame vidharman. In
hhe last instance the Arseyakalpa (see my edition, page 214) sides with
ihe Brahmana ; the first instance is uncontrollable in the Arseyakalpa,
Because the variant does not occur in the first pada. The Nidanasutra
see note 1 on XI. 4. 4) acknowledges these variants. I am at a loss to
explain this fact satisfactorily. There seem to be two possibilities :
either the Paficavimsabrahmana refers tojt, Rksamhita slightly different
from the one known to us, or its author substitutes arbitrarily another
reading to that of the Arcika (or of the Rksamhita), in order to facili-
tate his explanation.
All the chants, all the samans, mentioned in the Pancavimsabrah-
mana occur in the two oldest ganas. But it is not always an easy task
to identify them, because often more than one saman goes under the
same name. Therefore, we have to compare the uha- and the uhyegana
to state with certainty in such cases which sSman is meant by the author
of the Brahmana. But if the present reader is not able to point out in
every case the saman intended by the Brahmana, this is partly his own
fault, because the Brahmana (without the help of these ganas, which are
proved to be later) itself contains some prescriptions that are of value to
identify the samans. For instance we learn from XII. 11. 26, XIII. 5. 28,
X1I1. 11. 24, etc., that the pavamana-lauds must end in a nidhana (i.e.
INTRODUCTION, CHAPTER III, § 3-4. xxiii
a saman with a nidhana), that in other cases (see XIV. 11. 39, XV.
5. 37) these lauds must end in idd (i.e. a saman with the word idd at
the end). Another kind of criterium is that jamitvam or " sameness"
(on this see note 2 on VI. 2. 5) must be avoided. Thus for instance in
the normal Agnistoma the chants of the midday-pavamana-laud are :
the amahlyava ending in nidhana, being nidhanavat,
the raurava ending in idd, being aida,
the yaudhajaya being antarnidhana and Irinidhana,
the ausana being svdra.
Whenever three saraans are chanted on one and the same tristich,
the first must be aida, the second svdra, the third nidhanavat. By
noticing these and similar restrictions (as they are given for instance X.
6-12) it must be possible to identify the samans even without the help
of the last two ganas. Sometimes the comparison of the Jaiminiya-
brahmana helps us to state which saman is meant, see e.g. the notes
on IX. 2. 5 and IX. 2. 16.
§4. The Brahmana and the Arseyakalpa.
Masaka, the author of the Arseyakalpa, starts his detailed des-
cription of all the verses and the samans, to be used at the different
rites, with the prescriptions of the Brahmana ; where this authority failed
him, he had a free hand and partly perhaps took notice also of tho
data furnished by the Jaiminiyabrahmana. As the detailed description
of the ten-day-rite was already contained in the Chapters VI — IX. 2 of
the Brahmana, Masaka omitted it. But. though Masaka follows in the
wake of the Brahmana, there are a few discrepancies to be noted. The
Brahmana (IV, 6. 6) states expressly that as opening tristich for the
visu vat-day must be taken the verses beginning vayo &ukro ay ami te
(SV. II. 978—980), but the Arseyakalpa (II, s. a) takes a different
tristich, perhaps because anus tubh- verses in the out-of-doors-lauds
seemed to him anomalous, cp. the Brahmana 1. c. 8. A second case of
disagreement between, the Brahmana and the Arseyakalpa is found
PBr. IV, 2. 10 (see note 2 on IV. 2. 14), where for the brahman's
ukthastotra the traikakubha is prescribed, whereas the Arseyakalpa
(I. 1. 6, end) gives the'saubhara. I cannot account for this discrepan-
cy, but it has been noted by the author of the Nidanasutra, who gives
a certain reason why the traikakubha is to be replaced by the sau-
bhara ; he regards these samans as optional. The third c&se is PBr
XXL 11. 3. b, where for the ahlna called " Vasistha's four-day -rite " the
INTRODUCTION, CHAPTER III, § 4-6.
two janitrasamans are ordained ; this is passed over in silence by Masa-
ka (VII. 6). Here it is the Sutrakara, who remarks, that either these
samans are optional, because the ArseyaRalpa does not prescribe them,
or that they may be applied on the fourth day.
§5. The Brahman a and the Srautasutra.
With regard to the relation between the Brahmana and the Sutra
of Latyayani there is o n o puzzle. The Brahmana (1.4.1) contains
a certain formula : adhvanam adhvapate, etc. About this formula the
Sutrakara (Laty. II. 3.1, Drahy. IV. 3.1) remarks, that in case the
Chanters apply the formulas of the Raurukins, they should address
the sun with this formula. Now, according to the Sutrakara this
formula is the first of a whole set. Here lies the puzzle ! It is not
probable that the Brahmana, when it gives this mantra adhvanam
adhvapate, implies equally all those other formulas given by the
Sutrakara after that which begins adhvanam adhvapate. This we
must infer from the Jaiminlyabrahmana, where this same formula
occurs and immediately after follows the upasthana of the dhisnyas
with samrad asi, etc., Just as in the Pancavimsabrahmana. Dhanvin in
his commentary on Drahyayaria designates the upasthana with the
formulas adhvanam adhvapate,, etc. as belonging to another sakha :
Sakhantanyam upasthanam. How this is to be explained I fail to see.
In Gobhilagrhs. III. 2.7 a passage is quoted from a Raurukibrahmana,
and Ruruki is enumerated among the ten pravacanalcartarah , which
probably means : " composers of a Brahmana." l
§6 The composition of the Pancavimsa-
brahmana.
The BrShmana proper, which begins with Chapter 4, is preceded
by three Chapters, of which the first is certainly not a Brahmana
but rather a kind of yajmsamhita, a collection of formulas in prose
which are muttered by the Chanters on different occasions during the
sacrifice of so ma. For several reasons it seems probable, that this
Chapter was composed later than the Brahmana, for, if this Chapter
had originally formed a part of the Brahmana, it would not have been
1 The ten are, according to the GobhilagrhyakarmaprakaSika page 113:
bhallavi, ktttlavi, tandya, vrsanaka, ruruki, Jamabahu, agastya, baskadiras,
and huhu.— The exact meaning of pravacana is not wholly certain, cp. Hillebrandt
in Gott. Gel. Anz. 1903, page 948 and Winternitz in the Zeitschrift f. d. Kunde
des Morgenl, vol. XVII, page 290 sqq.
INTRODUCTION, CHAPTER III, § 6. XXV
necessary to repeat these mantras without abbreviation, as is the case
with PBr. VI. 5.3 as compared with I. 2.4; VI. 6.16,17 as compared
with I. 2.9; VI. 7.2 which is identical with I. 3.2 and VI. 7.6 which is
the same as I. 3.1. Moreover, there is one yajus (I. 2.7) that occurs in
the Brahmana itself (VI. 6.7) but with a variant : punantu instead of
sammrjantu. See also note 2 on VI. 6.17. One more fact may be
adduced to prove that this yajussamhitd did not originally belong to
the Brahmana. It has already been observed (see note 1 on page XIX)
that the Pancavirnsabrahmana never uses the dative instead of the
genitive-ablative form of stems ending in a, I, u. Now, in the first
Chapter (I. 5.10) we meet with the yajus : dtksayai varnena prajapatis
tva yunaktu. If this mantra belonged to our sakha, it would have
run : diksaya vmnena, etc.
The readers attention may be drawn to a curious reading in
this first Chapter (I. 2.1) beginning: yunaymi te prthivim, etc., not
yunajmi ; a verse taken from the Rksamhita (III. 2.12) we find at
I. 7.6 cited with the words : samanam ay man paryeti, not ajman.
These are not misprints, as Bloonfield's concordance would make
us believe, where the citations are given with yunajmi and ajman.
That it was the original, though faulty reading of our text, is proved
by the Le}7den manuscript, by the citation in Laty. I, 9.11 and by
Sayana's commentary : yunaymi yakaraS chandasarthah, yunajmlty evam
Sakhantarapathak. This other sakha is then probably that of the
Ranayanlyas : the commentator of Masaka, Varadaraja, who was a
Ranayanlya, cites the formula with yunajmi.
The second and third Chapter of our Brahmana describe the
manner in which the various stomas are to be formed, see the intro-
ductory note on the translation of these Chapters. The Jaiminlya-
brahmana has nothing corresponding to this description of the vistuti's.
The rest of the Brahmana, the Brahmana proper, agrees in the
main, as to its contents, with the Jaimimya. In the treatment of the
ten day-period the PBr. differs from the JBr. In our Brahmana
firstly the verses are explained which are applied in each part of
the sacrifice (first of the bahispavamana, then of the ajyalauds, then of
the midday pavamanalaud, then of the prsthalauds, then of the arbha-
vapavamanalaud, then of the yajfiayajnlya) and then the samans to be
chanted on these verses are treated. The JBr., on other hand, treats
firstly of the verse and, after each verse, of the saman belonging to it.
XXVi INTRODUCTION, CHAPTER III, § 7-8 a.
§7. The name and author of the Brahmana.
There is in the Paficavimsabr&hmana itself not the least evidence
that the name of its author was Tflndya. The tradition which ascribes
it to this sage is corroborated by such passages as the one quoted
above (in § l.b of this Chapter) from the Jaiminlyabrahmana : tad u
hovaca tandydh, and such as Apastamba srs. XXI. 16.5, 14 where
our BrShmana is cited as tandyakam. That Ttadya in later texts was
considered as one of the composers of a Brahmana of the Samaveda
has been noted above (note 1 on page XXIV). Latyayana VII. 10.17
mentions a purdnam tdndam, "an old Tandabrahmana "; this book,
about which nothing can be said, must have been different from
our Tandyabrahmana, because Latyayana. when citing this authority,
simply uses the expression : * the Brahmana.' OjMLj Brahmana is
designated by Agnisvamin on Laty. VI. 9.1, as tan$japravacanat by
Say ana on RS. VII. 32. 1 as tandakam. In the list given at the end of the
Samavidhanabrahmana it is said that this Samavidhanabr&hmana was
handed down by Badarayana to Tandin and Satyayanin. Here then
we have a slightly different name, which is found also in the plural
tandinah to designate the adherents of this sakha of the Samaveda. In
the list of teachers of the Samaveda found in the Varpsabrahmana,
we meet with Vicaksana Tandya.
§8. Linguistic peculiarities of the P a ft c a -
vimsabrahmana1.
a. Phonologic and morphological peculiari-
ties.
Of the accentuation which, according to Indian tradition, must
have been of the same kind as that of the Satapathabrahmana 2 there
is no trace ; the two Leyden manuscripts that have been compared by
me for the constitution of the text, have no trace of any accent.
S a n d h i . — We have already remarked that it is uncertain
whether in tasam tvevdbruvan (IV. 1. 2) we have to see a case of irregu-
lar sandhi (tvd(h) eva abruvan) or the words tdsdm tu eva abruvan> as
Sayana does. Against the latter explanation the simple partitive
genitive seems to plead, the first is made acceptable by the parallel
passages from the other Brahmanas.
1 Cp. also Chapter III § 1. a,
2 See page 9 of my Introduction to the Kanviyabrahmana,
INTRODUCTION, CHAPTER III, § 8 tt-6. XXvii
An instance of Rgvedic sandhi is found VIII. 9. 21 : vicicchidivam
amanyata, where the Leyden manuscript has the preferable reading
vicicchidivafti. Noteworthy is the sandhi in abhy u tu sunvanti (V.
10. 6), cp. Wackernagcl, Skt. gramm. Vol. I, § 207. b.
Noun-inflexion . — It has been remarked above (page XIX,
note 1) that nowhere does the Pancavimsabrahraana use the dative of
stems in a, £, u with a genitive-ablative function.
The dative of nouns on ti is never taye, but always (with one excep-
tion, oocuring in a formula, IX. 4.6), tyai: gatyai XI. 1.5, aristyaiXVI.
10.10, prabhutyai XI. 10.19, avaruddhyai II. 5.4, samastyai II. 6.2,
astrtyai II. 10.5, etc.
For the locative of nouns in n cp. above page XIX.
Striking is the locative jyotau XVI. 10.2.
Note the riom. pa6ustha (not °sthah) XVIII. 6.26.
The instrumental of ahan is nowhere ahobhih or akabhih but
throughout (XV. 2.3, XV. 5.9, XV. 7.6, XVI. 10.3) aharbhih.
Grammatically wrong is vilomanak, adjective to ratrayah XXIII.
19.11.
Verbal-forms. Remarkable aorists are adhinvit IV. 10.1 ,
ajyasistam XXI. 1.1 (also in JBr.) and abhyartidhvam VII 8.2;
Bohtlingk (Peters,b. Diet, "in kurzerer Fassung," Fasc. I, page 110)
would correct abhyarthidhvam ; he connects it apparently with abhyar-
thayate; we seem right in deriving it from abhyrfiyate.
Conjunctives are not rare. I noted dhinvat, vr£can, jayat, stavatai,
ucyatai, vyavan, ycchat, dusat, pranayan (IV. JO.l, VI. 5.12, VII. 2.2,
VIII. 9.21, IX. 1.16, VII. 1.9, VII. 5,6, VIII. 2.10, VIII. 8.1).
Infinitives other than in turn : nirmfjak II. 2 3, nirdahah II. 17.3,
pratisthapam XII 4.11, praisam XIV. 4.7, Probably handed down
faulty is na£aknod utpatat VII. 7.17 (in stead of utpatam ?). An infinitive
with a privans is found X. 4.4 : asvaptum, an inf. abl. is found XIX. 9.5 :
apratisthatoh.
b. Syntactical peculiarities.
Cases. Unheard of and strange is ' alam construed with the
genitive instead of the dative : yo Jlam prajdyah san prajam na vindate
XVIII. 5.9 This abnormal construction is probably to be explained in
the following manner : our Br&hinana is consistent in using the genitive of
5- and ft- stems, where many of the other Brahmanas (especially the JBr.)
use the dative. Our author seems to have a certain aversion for this
XXViii INTRODUCTION, CHAPTER III, § 8 b.
case form in °ayal and substitutes here also the genitive. Equally
striking and irregular is the dative dependent on mtmdmiate : tasmai
jatdyamimarhsanta XII. 10.15, as against the usual locative which occurs
XXIII. 4.2. Probably the locative in tasmin natisthetdm (VII. 6,11)
has the same value as the dative. The genitive with udbhinatti XVI.
16.2 is noteworthy. That an accusative of object may be governed by
a noun, appears from XI. 6.5: anurupa enam; I found a similar con-
struction in JBr. III. Ill : dgdmukd enam. Whilst as a rule the other
Brahmanas construe stauti, stuvanli with the locative, our Brahmana
uses the instrumental. Among the numerous instances I find only
once the locative (marutvatisu stuvanti, IX. 7.2). Two instances of
elliptic duals, although one of them occurs elsewhere as well, may
be noted : imau dvddaSau mdsau IV. 1.2 and prajapatiS ca vasatkara$ ca
trayastriflifauVI. 2.5 : "the eleventh and twelfth month," " Prajapati
and the Vasat are the 32nd and 33rd. "
Tenses of the verb. That in the Pancavimsabrahmana the
imperfect tense is used for narration, has already been remarked (see
Chapter III, § 1, a, end). Thrice the j>resent tense seems to be used for
narration IV 10. 7, XXIII. 1. 5, XXV. 3. 6. To the perfect forms
usually with strong syllable of reduplication to denote a present
tense (in the manner of the Greek perfect), which are mentioned
by Delbrlick in his Altind. Syntax, page 297, belong ana$e (seven
times), did&ya X 5. 2, XIII. 11. 23, XV. 2. 3, dddhara X. 5. 3, X. 3. 13,
XXII. 28. 6, bheje XX. 16. 1, upadadr$e (with the regular redupli-
cation) XXV. 12. 5. Instead of the imperfect amimamsanta XII.
10. 15, we would expect the present tense. The same can be said
about vyauchat XVIII. 9. 8 as contrasted with the present tense
of the Maitrayanlsamhita. On the contrary we expect instead of
the present tense sambharanti of IV. 10. 7, the imperfect. A few
times our author uses the aorist, which can be rendered by our
present tense and which is so common in Maitr. Samh. (cp. Delbriick,
Altind. Syntax, page 287), see VI. 9. 2, 3; VIII. 9. 7 ; XVI. 11, 2;
XXII. 9. 5.
The use of i£vara. Finally some remarks must be made
about i&vara. It is used regularly II. 2. 3: slaksneva tu va Uvara
patfin ntrmrjah, VII, 7. 5: i&varam vai rathantaram udgdtu$ caksuh
pramathitoh and XVI. 15. 9: Uvaro yajamano 'pratisthafoh. But in
two passages, as has already been remarked by A. Weber (Indische
INTRODUCTION, CHAPTER III, § 8 6-1 V.
Studien, Vol. IX, page 279) we find abnormally Uvara, refering not
to a femininum : sa Uvara papiyan bhavitok IX. 10. 2 ; here the
manuscript of Leyden reads as the printed text. The other passage
is iSvarermd bhavitok IV. 2, 10, i.e., Uvara (fern.!) trma (nom. pi.
masc.) bhavitok. We would be tempted to accept an irregular sandhi :
Uvara(h) Irma bh., as the passage quoted by SHyana from the £atyayani-
brahmana (which is identical with Jaim. br. II. 378) has : irma iva va
esa hotranam yad acchavako, yad acchavakam anu samtistheterma iva
tustuvanah syur iti. But that in Pafic. br. isvara, fern, sing., may
be correct; though difficult to explain, is proved by the first passage
cited (IX. 10. 2).
Chapter IV. The contents of the Brahman a.
General survey.
Chapter I. The collection of yajusformulae.
Chapter II and ITI. The vistutis.
Chapter IV and V. The gavam ayana, the sacrifice lasting one
year, the prakrti of all the sattras.
Chapter VI — IX. 2. The Jyotistoma, ukthya, atiratra, the prakftis
of all the ekahas and ahlnas.
Chapter IX 3 — IX. 10. The somaprayascittas.
Chapters X-XV. The twelve-day-rite.
Chapters XVf-XIX. The one-day-rites.
Chapters XX-XXII. The ahlnas.
Chapters XXIII-XXV. The sattras.
Detailed table of contents.
a. The gavam ayana.
IV. 1. Introduction and general remarks.
IV. 2. The " proceeding" overnight-rite (prayamya atiratra).
IV. 3, 4 and 7. The brahman's chant during the year.
IV. 5. The svarasaman-days.
IV. 6. The visuvat or middle day.
IV. 8. 1-4. The go and ayus days.
IV. 8.5— IV. 9.23. The ten-day-rite, especially its tenth day with
the mental laud.
IV. 10— V. 6. The mahavrata,
V. 7 — V. 8. The gaurlvita and other samans during the whole year.
XXX INTRODUCTION, CHAPTER IV.
V. 9. The time for the consecration (dlksa) introducing the years-
rite.
V. 10. The years-rite with dismissed day-rites (utsarginamayana).
b. The jyotistoma, ukthya, atiratra.
VI. 1-2. Origin of the sacrifice and its stomas.
VI. 3. The name agnistoma, jyotistoma.
VI. 4. The special functions of the udgatr : the erection of the
pillar of udumbara wood.
VI. 5— VI. 7.8. Continuation: the placing of the dronakalasa, of
the pressing-stones, of the strainer ; the pravrta oblations.
Morning service.
VI. 7.9— VI. 8. The out-of-doors laud.
VI. 9 — VI. 10. The verses of this laud (kamya- verses).
VII. 1. The saman on which this laud is chanted (gayatra).
VII. 2. The ajya-lauds.
Middav service.
i
VII. 3-5. The midday pavamana laud ; its verses, (Vll. 4),
(metres) and samans (VII. 5).
VII. 6— VIII. 3. The prstha lauds.
VII. 6-7. Eathantara and brhat (1).
VII. 8-9. Vamadevya (2).
VII. 10. Naudhasa and syaita (3).
VIII. 1-2. Variations on these (kamya).
VIII. 3. Kaleya (4).
Afternoon and night service.
VIII. 4-5. The arbhavapavamana laud ; its verses (metres) and
samans.
VIII. 6-7. The agnistoma laud.
VIII. 8-10. The three uktha lauds and their variations.
IX. 1-2. The night-rite: ratriparyayas and twilight laud (sandhi-
IX. 3-10. The prayasoittas (e.g. for samsava IX. 4 ; for somatireka
IX. 7 ; for dlksitamarana IX. 8).
INTRODUCTION, CHAPTER IV. XXXi
c. The twelve day rite.
X. General remarks about the stomas, verses and chants ;
X. 6-12 : the different characteristics of the first six days.
XI — XIII. Prsthya six day period of the
twelve day rite.
XL 1-5. First day.
XI. 1. Out-of-doors laud.
XI. 2. AJya lauds.
XL 3. Midday pavamana laud.
XL 4. Prstha lauds.
XL 5. Arbhavapavamana laud.
XL 6-11. Second day.
XL 6. Out-of-doors laud.
XI 7. AJya lauds.
XL 8 Midday pavamana laud.
XL 9. Prstha lauds.
XL 10. Arbhavapavamana laud.
XL 11. Uktha lauds.
XII. 1-6. Third day.
XII. 1. Out-of-doors laud.
XII. 2. Ajya lauds.
XII. 3. Midday pavamana laud.
XII. 4. Prstha lauds.
XII. 5. Arbhavapavamana laud.
XIL 6. Uktha lauds.
XII. 7-13. Fourth day.
XIL 7. Out-of-doors laud.
XII. 8. Ajya lauds.
XIL 9. Midday pavamana laud.
XIL 10. Prstha lauds.
XIL 11. Arbhavapavamana laud.
XIL 12. Uktha lauds.
XII. 13. Sodasin-laud.
XXXli INTRODUCTION, CHAPTER IV.
XIII. 1-6. Fifth day.
XI II. 1. Out-of-doors laud.
XIIL 2. Ajya lauds.
XIII. 3. Midday pavamana laud.
XIII. 4. Prstha lauds.
XIII . 5. Arbhavapavamana laud.
XIII. 6. Uktha lauds.
XIII . 7-12. Sixth day.
XIII. 7. Out-of-doors laud.
XIII. 8. Ajya lauds.
XIII. 9. Midday pavamana laud.
XIII. 10. Prstha lauds.
XIII . 11. Arbhavapavamana laud.
XIJL 12. Uktha lauds.
XIV. 1— XV. 6. The three Chandoma days.
XIV. 1-6. First Chandoma day (7th day of the ten-day rite).
XIV. 1. Out-of-doors laud.
XIV. 2. Ajya lauds.
XIV. 3. Midday pavamana laud.
•XIV. 4. Prstha laud.
XIV. 5. Arbhavapavamana laud.
XIV. 6. Uktha lauds.
XIV. 7-12. Second Chandoma day (8th day of the ten-day rite).
XIV. 7. Out-of-doors laud.
XIV. 8. Ajya lauds.
XIV. 9. Midday pavamana laud.
XIV. 10. Prstha lauds.
XIV. 11. Arbhavapavamana laud.
XIV. 12. Uktha lauds.
XV. 1-6. Third Chandoma day (9th day of the ten-day rite).
XV. 1. Out-of-doors laud.
XV. 2. Ajya lauds.
XV. 3. Midday pavamana laud.
INTRODUCTION, CHAPTER IV.
XXXU1
XV. 4. Prstha lauds.
XV. 6. Arbhavapavamana laud.
XV. 6. Uktha lauds.
XV. 7-12. Tenth day
XV. 7. Out-of-doors laud.
XV. 8. Ajya lauds.
XV. 9. Mid-day pavamana laud.
XV. 10. Prstha lauds.
XV. 11. Arbhavapavamana laud.
XV. 12. Agnktoma laud.
XVI—XIX. One-day rites (ekahas).
Jyotistoma.
Gostoma.
Ayusstoma.
Abhijit.
Visvajit.
Sarvajit or Mahavrata.
First Sahasra.
Second Sahasra.
Third Sahasra.
Fourth Sahasra.
First Sadyaskra.
Second Sadyaskra.
Third Sadyaskra.
Visvajicchilpa.
Ekatrika
First Vratyastoma.
Second Vratyastoma.
Third Vratyastoma.
Fourth Vratyastoma.
First Agnistut.
Second Agnistut.
Third Agnistut.
Fourth Agnistut.
Prajapater apurva.
Brhaspatisava.
XV£.
1.
XVI.
2.
XVI.
3.
XVI.
4.
XVI.
5,6.
XVI.
7.
XVI.
8.
XVI.
9.
XVI.
10.
XVI.
11.
XVI.
12.
XVI.
13.
XVI.
14.
XVI.
15.
XVI.
16.
XVII.
1.
XVII.
2.
XVII.
3.
XVII.
4.
XVII.
5,6.
XVII.
7
XVII.
8.
XVII.
9.
XVIT.
10.
XVII.
11.
XXX IV INTRODUCTION, CHAPTER IV.
XV1IV 12. Sarvasvara.
XVII. 13, 14. Caturraasyas.
XVIII. 1. Upahavya.
XVIII. 2. Rtapeya.
XVIII. 3. Dunasa.
XVIII. 4. Vaisyastoma.
XVIII. 5. Tivrasut.
XVIII. 6, 7. Vajapeya.
XVIII 8—11. Rajasuya.
XIX. 1. Raj.
XIX. 2. Viraj.
XIX. 3. Aupasada.
XIX. 4. Punastoma,
XIX. 5, 6. Two Catustomas.
XIX. 7. Udbhid, Valabhid.
XIX, 8, 9. Two Apacitis.
XIX. 10, 11. Two Agne stomas.
XIX. 12. Rsabha.
XIX 13. Gosava.
XIX. 14. Marutstoma.
XIX. 15. Indragnyoh kulaya.
XIX. 16. Indrastoma.
XIX. 17. Indragnyo stoma.
XIX. 18, 19. Two Vighanas.
XX— XXII. Ahmas.
XX. 1. Jyotitstoma-atirStra.
XX. 2. Sarvastoma-atiratra
XX. 3. Aptoryama.
XX. 4. Navasaptadasa-atiratra.
XX. 5. Visuvat-atiratra.
XX. 6, 7. Go- and Ayus-atiratra.
XX. 8, 9. Visvajit and Abhijit as atiratras
XX. 10. Pour Ekastomas.
XX. 11. Angirasftm two day rite.
XX. 12. Caitraratha's two day rite
XX. 13. Kapivaiia's two day rite.
INTRODUCTION, CHAPTER IV.
XXXV
14-
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
1.
2,
XX.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXI.
XXL
XXII.
XXII.
XXII. 3.
XXII. 4.
XXII. 5.
XXII. 6.
XXII. 7.
XXII. 8.
XXIL 9,
XXII. 10.
XXIL 11.
XXIL 12.
XXIL 13.
XXIL 14.
XXIL 15.
XXIL 16.
XXIL 17.
XXIL 18.
-XXL 2 Garga's three day rite.
Saball sacrifice.
Three day rite of Horse sacrifice.
Baida's three day rite.
Chandomapavamana three day rite.
Antarvasu three day rite.
Paraka three day rite.
Atri's four day rite.
Jamadagni's four day rite.
Vasistha's four day rite.
Visvamitra's four day rite.
Abhyasanga five day rite.
Paficasaradlya five day rite.
Vratamadhya five day rite.
Six day rite of the Rtus.
Six day rite for ayuskama.
Prsthyavalamba six day rite.
Seven day rite of the Rsis.
Seven day rite of Prajapati.
Seven day rite for pa&ukdma.
Seven day rite of Jamadagni.
Seven day rite of Indra.
Seven day rite of Jaiiaka.
Prsthyastoma seven day rite.
Eight day rite.
Nine day rite of the Gods.
Nine day rite for paSukama.
Trikakubh ten day rite.
Kusurabinda ten day rite.
Chandomavat ten day rite*
Devapuh ten day rite.
Paundarlka eleven day rite.
XXIII— XXV. S a t t r a s
XXIII. 1, 2. Two thirteen day sattras.
XXIII. 3-5. Three fourteen day sattras.
XXIII. 6-9. Four fifteen day sattras.
XXIII. 10. Sixteen day sattra.
XXXVI
INTRODUCTION, CHAPTER IV.
XXIII. 11. Seventeen day sattra.
XXIII. 12-13. Two eighteen day sattras.
XXIII. H. Twenty day sattra.
XXIII. 15, 16. Two twenty-one day sattras.
XXIII. 17, 18, Twenty-two and twenty-three day sattra
XXIII. 19. Twenty-four day sattras.
XXlil, 20-28. Twenty-four— thirty-two day sattras.
XXLV. 1-3. Three thirty-three day sattras.
XXIV. 4-10. Thirty-four— forty day sattras.
XXIV. 11-17. Seven forty -nine day sattra.
XXIV. 18. Sixty-one day sattra.
XXIV 19. Hundred day sattra.
XXIV. 20. One year's sattra.
XXV. 1. The ay ana of the Adityas.
XXV. 2. The ayana of the Angiras.
XXV. 3. The years sattra of Drti and Vatavat.
XXV. 4 The years sattra of the Kundapayins.
XXV. 5. The years sattra of the Tapascits.
XXV. 6. Twelve years sattra.
XXV. 7. Sixty-six years sattra.
XXV. 8. Hundred years sattra*.
XXV, 9. Agni's sahasrasarya.
XXV. 10-12. Three sarasvata ayanas
XXV. 13. Darsadvata ayana.
XXV. 14. Turayana.
XXV. 15. Sattra of the Serpents.
XXV. 16. Three years sattra.
XXV. 17. Thousand years sattra of Prajapati.
XXV. 18. Thousand years sattra of the Visvasrjs.
THE BRAHMANA OF TWENTY FIVE CHAPTERS.
FIRST CHAPTER.
(The Yajussanihita.)
I. 1.
1. * A great thing thou hast announced unto me, (a thing of)
splendour thou hast announced unto me, (a thing of) glory thou hast
announced unto me, (a thing of) honour thou hast announced unto me,
enjoyment thou hast announced unto me, all thou hast announced unto
me, let it succour me, let it enter into me, may I enjoy it ' 1.
1 Ap. s"rs. X. 1. 4, except the words klptim me 'voca/i, is identical; still more
extensive is the formula according to Baudh. Srs. II. 9 : 38 15-19. The formula
of the Jaimintyas is different, see Jaim. 6rs. I. 1 : 1. 2. This Yajus is muttered by
the chosen priest, the Udgatjv^vhen the Somaprav&ka, the person who announces
the Soma-feast to the priests who are to function, has made his announcement,
see Laty. I. 1. 10, Drahy. T. 1. 10, Caland- Henry , 1' Agnistoma, § 6.
•
2. 'Let the God go unto the God, let Soma go unto Soma, along
the path of right* l.
1 Cp. Ap 1. c. 6, Baudh. 1. c. According to Laty. I. 1. 20, 21, Drahy. J. 1. 22,
23 these words are spoken by the Udgatr either on the day on which the Soma
is brought or on the day which immediately precedes the Soma-feast proper,
when he goes to the place of sacrifice, making, on leaving his home, first a few
paces in northern direction, even if the place of sacrifice might be situated in any
other direction than the north of his dwelling, cp. 0 (aland)-H (enry), § 3ia. 'The
God goes unto the God 'is said, because the Udgatr is the earthly representant of
the God Parjanya.'
3. Leaving behind what is amiss ' 1.
1 According to Laty. I. U 22, Drahy. I. 1. 24 he has to mutter these words after
he has gone far (durarp, vrajitva), i.e. after he has gone over a certain longer
distance from his dwelling, because in this case it is possible that he might tread on
some inauspicious place : tadanim aprayatadetiabhikramanady avarjanlyam syat,
thus the commentator Dhanvin.
4. * Badvan by name art thou, the way along which Soma goes ;
may I come unto Soma ' l.
1 According to LSty. I. 1. 24 and Drahy. I. 1. 25, he has to mutter these words
after he has taken the path which leads to the sacrificial ground. The meaning of
2 THE BBAHMANA OF TWENTY FIVE CHAPTERS,
badvan is unknown. Ap. (X. 1. 5) has padva and thus also one MS. of the text of
Drahyayana and the commentator on it. According to Sayana it is to be derived
from the root bad : sthairye and means ' solid, firm '.
5. * O ye Fathers, bhuh ! 0 ye Fathers, bhuh I 0 ye Fathers,
bhuk'1.
1 According to Laty. I. 1. 24, Drahy. I. 1. c. this formula is to be muttered
by the Udg&tj when, being about to enter the mahavedi, he treads on its northern
border, whilst looking southward (towards the region of the deceased, the Fathers).
Equally Ap. 1. c. 7. The yajus is repeated thrice because the Fathers are threefold :
father, grand-father and great-grand-father (Commentary).
6. ' 0 manly minded one ! may I, lifting on high, look on thee
that art lifting on high ' *.
1 According to the Sutrakaras (Laty. I. 8. 1, Drahy. II. 4, 1) the Chanters have
to mutter this formula whilst the Adhvaryu erects the sacrificial post destined for
the binding. of the animal victim, cp. Schwab, das altindische Tieropfer § 43, C. H.
§ 106 f.
7. " Through elay soft (art thou), the ford of the Gods, the vedi
art thou ; do not hurt me " l.
1 The Sutrakaras (Laty. I. 9.2, Drahy. Ill 1.2) ordain that, when the Hotr has
finished his morning litany, the three Chanters have to enter the mahavedi whilst
muttering tm\ formula, cp. C. H. § 124. Sayana seems to take mrda as an adjective
of clay.'
8. "The head of Visnu art thou, bestowing glory, bestow glory
upon me" *.
1 Laty. I. 9.8,9 and Drahy. III. 1.8,9 prescribe that after the Adhvaryu
who enters the havirdhana-shed with the vaaattvari-water, the Chanters enter this
shed, having touched (with their right hand) the raratya. The rara\ya or raraft is
a kind of ornament made of grass, and fixed above the entrance of the havirdhSna
(cp. C. H. § 125.0).
9. " For sap, for pith, for long life and for health " *.
1 This yajus ^hey mutter (LSty. I.e. 10, Drahy. I.e. 10) whilst entering the
havirdhana-shed, cp. C. H. I.e.
I. 2.
1. "I yoke on thy behalf the earth together with Agni. I yoke
the voice together with Surya. Yoked on thy behalf is the wind
together with the intermediate region. Yoked are the three disunited
ones of Surya" 3.
T. 2. 1.— r. 2. 6. 3
1 Cp. TS. III. 1, 6. b : yunajmi te prthivim jyotica satia, yunajmi vayum
antariksena te saha, yunajmi vacant saha suryena te, yutiajmi tiero viprcah suryasya
te. The meaning of vimrj and viprc is unknown. Sayana (on TS.) refers to the three
offering spoons juhu, upabhrt, sruva. Sayana (on PB.) seems to read vibhrjah
(bharjane). On the curious yunaymi cp. Introduction, Chapter III § 6.— According
to Laty. L 9. 14 sqq., DrShy. III. 1. 10 sqq. the Chanters extend, repeating this
formula, their arms between the two shafts of the Soma cart and, without lifting
their heals (i.e. standing on their level soles) touch with their hands the quantity of
Soma which has been meted out for the morning pressing or, in oase the Soma has
not yet been divided, over the whole quantity of it. If they cannot reach the
Soma, they must extend their hands only over the place and mutter the formula.
2. " On the seat of righteousness I sit down " l.
1 According to the Sutrakaras (Laty. I. 9. 14-17, Drahy. III. 1. 13-15
the Chanters should then pass on and sit down behind the right (the southern)
havirdhana-cart, muttering this formula. Here they should mutter the verses* on
which afterwards the out-of -doors laud (the bahispavamanastotra) will be chanted,
cp. C. H. § 125. 0.
3. " The vessel of righteousness art thou " 1.
1 Muttering this formula the Chanters (Laty. 1. c. 20, Drahy. 1. c. 18) should lay
hold of the dronakalaSa, cp. C. H. § 130.
4. " Of the lord of the forest (i.e. of wood) art thou, of Brhaspati
art thou> of Prajapati art thou, the head of Prajapati art thou, the
" surviving" vessel l art thou ; here I push myself forward for the sake
of glory and spiritual lustre " 2.
1 See VI. 5. 1, where it is said that Prajapati survived the cutting off of his head :
the dronakalas"a. 2 Muttering this formula, the Chanters push the dronakalaSa
forward, in an easterly direction.
5. " Ye children of Marut 19 dwellings of the Waters, summits of the
mountains, swift falcons, through your voice lead Indra hither, through
your noise expel disease. Yoked (as horses-joined) are ye, draw ! " 2
l maruto napntah, TBr. III. 7.9.1 (cp. Ap. XII. 3. 2) has prayuto. napatarah,
which may be a corruption of prayuto naptarah, cp. Jaim-br. 1 . 79 : prayuto
napatah \ prayutah seems to be the genitive of a substantive prayut. 2 The Sutra- •
karas (Laty. I. 10.4, Drahy. III. 2. 6) prescribe (following probably the ritual of
the Jaimimyas : sarflmukhan gravnali krtvabhimrfati, JBr. I. 79) that the Chanters,
with this formula, touch the pressing stones after they have been put in order on the
leather, cp. below note 3 on VI 6. 5.
6. " Here I push this1 saorificer on cattle (i.e. I make this sacri-
ficer a possessor of cattle) and myself on cattle and spiritual lustre." 2
4 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
1 With regard to the text of Laty. and Drahy., where we read imam instead of
amum, and Sayana's remark : imam iti kesam citpajhah, I presume that our text is
to be read, idam aham imam yajamanam. 2 The Chanters, muttering this formula,
push the dronakalas*a forward on the pressing stones (Laty. I. 10. 6, Drahy.
III. 2. 7).
7 ' Let the Vasus wipe thee off with the Gayatrl metre, let the
Rudras wipe thee off with the Tristubh metre, let the Adityas wipe
thee off with the JagatI metre ' *.
1 Cp. VI. 6.7 and Introduction Chapter III § 6. — According to Laty. 1. 10.18,
Drahy. II. 2.22 the Udgatr has to wipe off by means of the daSapavitra, whilst
muttering these formulas, the dronakalaSa, first its lower part, then its middle and,
lastly, its upper part.
8. 'The strainer, 0 Brahmanaspati, is stretched out; surpassing
its members thou goest around it on all sides. No creature whose body
has not been heated and who is raw, reaches it, but the cooked ones,
who draw, have reached it ' *.
1 On the meaning of the verse (cp. Rs. IX. 83.1), which is not entirely clear, cp.
C.H. § 130. 5.— The verse accompanies the act of the Chanters, when they stretch
the strainer on the dronakalada, cp. C.H. § 130.
9. 'Let the clear Goddess Prayer go forward from us as a chariot
well carpentered and swift; for my long life become thou strained,
for my glory become thou strained. Of Earth and Sky the origin they
know, let hear the waters that flow down. Sing thou, 0 Soma, here
as Chanter, for my long life, for my spiritual lustre, for the weal of the
sacrificer, for the reign of go arid so ' 1.
1 In this quasi-yajus are contained two Rkverses VII. 34.1 and 2. The
ablative janitrat which is incomprehensible has been rendered as if (as in the Ks.)
it were janitram. — These words are to be muttered by the Udgatr when the Soma is
flowing in a continuous jet through the pavitra. (Laty. I. 10.21, Drahy. III. 2.29)
*cp. C. H, § 131.
1.3.
1 . * Bekura by name art thou, acceptable to the Gods, Obeisance
to the voice, obeisance to the Lord of the Voice ! 0 Goddess Voice,
what from thy voice is the most sweet, therein place me. To Sarasvatl,
svaha ! '
2. ' Let the Sun protect me from calamities from the side of
heaven, the Wind from the side of the intermediate region, the Fire
from the side of the earth, svaha \ '\.
i. 3. 2.— I. 3. 8. 5
i These two formulas accompany the oblations (Laty. 1. 11-9, Drahy. III. 3. 17)
which are offered by each of the Chanters successively as their pravrtahomas, cp.
C.H. § 134 c, page 170, and cp. VI. 7. 1-6.
3. 'What Soma-weapon of malignant ones shall go up to-day,
let Varuna blow them away by means of the bow of Visukuha n.
* Cp. As*v. firs. V. 3.22, Ath. Samh. I. 20. 2.--- The Sutrakaras (Laty. J. 11. 17,
Drahy. III. 3.26, and cp. C. H. § 134. c. end) prescribe that the Chanters on their way
to the astava (the place, where the out-of-doors laud is about to be chanted) throw
away, whilst muttering this formula, in a southerly direction from their left
hand some blades of grass that they have previously taken.
4. * With myself, with my progeny, with my cattle, thereby T
pacify thought (and) speech n.
1 The pun is in the word prasidami which means also: ' 1 take my seat.'---
Muttering this formula the Chanters take their seat on the astava, Laty. I. 11. 18,
Drahy. III. 3. 27, C.H. § 134. d, page 173.
5.* * With Agni's brilliancy, with Indra's vigour, with Surya's
splendour let Brhaspati yoke thee for the Gods, for out-breathing.
Let Agni yoke the stoma with fervour, in order to convey the sacrifice,
let Indra put vigour (into it). Let the wishes of the Sacrificer be
efficacious'1.
1 Muttering this formula the Udgatr, having received from the Prastotr a
bundle of grass (the prastara) and stroking the calf of his right leg with it, • yokes '
(brings into action) the laud, the stotra, Laty 1. 12. I 2, Drahy. JII. 4. 16-17,
cp. C.H. § 134. f., page 175.
6. ' Food J shall make, food there will be 3, food I will create ' 2.
1 Read annam bhavisyati instead of annam pravisyami, cp. § 7. The yajus is
much longer in JBr. I. 88.
2 Immediately afterwards the Udgatr mutters this formula, Laty. I. c. 3,
Drahy. 1. c. 3, C. H. 1 c.
*
7. 'I have made food, food has come into existence, 3 have
created food ' l.
1 This formula is to be muttered after the completion of the stotra, Laty. 1. c.
12, Drahy. 1. c. 26, C. H. § 134 h,, page 181.
8. l A falcon art thou with the Gayatrl for metre. I hold on to
thee, bring me safely across. May the laud of the laud come unto me.
Joined with Indra may we win, may we enjoy progeny and life-sap ' l.
1 This yajus the Udgatr should cause the Sacrificer to mutter over the bundle
of grass, Laty. 1. c. 13, Drahy. 1. c. 27.
6 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
9. 'With splendour, with milk, with heat have we united
ourselves, with propitious thought, with insight, and with the true
(essences) of mind, in order that I may speak to you what is most wel-
come. May I be Indra to your view, Surya to your eye, Vata (wind)
to your breathing, Soma to your smell, priesthood to your nobility '*.
1 With this formula are addressed, by the Udgatr, the persons who as specta-
tors or assistant-chanters have attended to the laud, Laty. 1. c. 15, Drahy. 1.
c. 29, C. H. 1. c.— The last words must mean : may I become a purohita to you as
far as you are keatriyae.
10. ' Obeisance to the Gandharva, whose words go in all direc-
tions. Lustre bestowing art thou, bring me unto lustre n.
1 These words he addresses to the sun, Laty. 1. c. 16, Drahy. 1. c. 30, C. H.
I.e.
I. 4.
1. ' 0 Lord of the paths, may well-being fall to my share on this
path, that leadeth unto the gods u.
1 According to the Sutrakaras (Laty, II. 3. 1, Drahy. IV. 3. 1) this formula is
to be addressed to Aditya, the Sun. — On this yajus seethe remarks in the introduct-
ion, Chapter III § 6.
2-14. * All-ruling Krsanu art thou. — Tutha art thou, nourishing
the people. — The cloud art thou hurrying forward. — The intangible art
thou, preparing the sacrificial gift. — The penetrating, forward bearing
art thou. — The vehicle art thou, conveying the sacrificial gift. — The
pleasant, the wise one art thou. — Tutha art thou, the omniscient. —
UsiJ art thou. the wise one. — Anghari art thou, Bambhari. — The one
affording protection and worship art thou. — The clean one, the purifier
art thou. — Thou art the one, whose law is the holy order, whose light
is the Heaven. — The ocean art thou, encompassing all.— -Ahi Budhnya
art thou. — The one-footed Aja art thou. — Sagaras the Budhnya art
thou. — The Kavya art thou, conveying the Kavya'1.
1 These formulas are addressed by the Chanters resp. to the Shavaniya-
fire, the astava, the catvala, the s*amitra-fire , the agnidhnya, the dhisnya of the
Hotr, of the Maitravaruna, of the Brahmanacchamsrh, of the Potr, of the Nestf, of
the AcchavSka, to the marjallya, the pillar of udumbara wood, the seat of
the Brahman, the old gSrhapatya, the 6al&mukb!ya, the daksinagni and the sou-
them border of the mahavedi, see Laty. II. 2. 12—25, Drahy. IV. 2, 3—16. and
cp. C, H. § 142 (i), k, 1, pages 193, 194.
*
I, 4. 15.— i. 5. 6. 7
15. 'Protect me, Fires, by means of your terrible edge, convey
me ! Obeisance to you ! Do not hurt me n.
l According to the Sutrakaras (Laty. II. 2. 26, Drahy. IV. 2. 17 and cp, C. H.
page 194) the Chanters address with this formula all the localities (fires and
hearths), that have been addressed already separately. I take piprta as imprt. to
piparti; anika reminds us of Agni as compared to a part of the arrow (at the
upasad's).
I. 5.
1. 'The doors of the divine Order ye are, do not pinch me n.
1 With the first half of this formula they touch the two western door-posts of
the sadas and with the second half they enter the sadas, Laty. II. 3.9, Drahy. IV.
3. 10, cp. C. H. page 194.
2. * Obeisance to the easterly seated friends, obeisance to the
westerly seated ones '*.
1 Muttering this formula the Chanters take their seat to the north of the pillar
of udumbara wood, Laty. II. 3. 10, Drahy. IV. 3. 11, cp. C. H. page 194.
3. 'A men-beholding falcon (art thou), with the eye of Agni I
look at upon thee n.
1 This formula is addressed to the Soma in the cup (camasa) by the Chanters,
when looking upon it before drinking of it, Laty. II. 5. 5, Drahy. V. 1. 5, cp.
C. H. § 147. d, page 219.
4. * Of thee, o Sorna, that art drunk by Indra, of thee that
containest vigour, that hast the Gayatrl for metre, that art accom-
panied by thy whole troop, that art invited, I partake, being accom-
panied by my whole troop and having been invited n.
1 This formula is destined for the drinking of the Soma during the morning
service, Laty. Drahy. 11. cc., cp. C. H. I. c.
5. * Standing upright go up to the seven seers. Drunk by Indra,
o Lord of the Word, mount to the seven Priests. Keep thy place, dc\
not descend downward n.
1 An exaggerated way of expressing the wish, that the Soma may not causa
diarrhoea! The formula is muttered by the Chanters whilst, after having partaken
of the Soma, they wipe their mouths, Laty. 1, c. b, Drahy. 1. c. G and cp. C. H.
1. c.
6. '0 Soma, enjoy thyself in my heart1; our father art thou,
o august one ! Do not hurt me '2.
1 As so often, * heart ' is equal to * stomach '.
2 Muttering this formula they touch their « heart, Laty. 1. c , Drahy I. c. 7, cp.
C. H. 1. c.
8 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
7. * By our praises, o Sorna, we strengthen thee, we that know
the (right) words. Enter into us and be merciful u.
1 The Chanters with this verse (Iris. 1. 91. 11) touch their navel, Laty. 1. c.,
Drahy. 1. c. 8, cp. C. H. 1. c.
8. * Swell thou ! Let manly power gather in thee from all sides, o
Soma. Be thou in the gathering of strength n.
1 With this verse (I-is. I. 91. 16) the Pratihartr performs the so-called apyayana
rite, Laty. 1. c. 9, Drahy. 1. c. 10, cp. C. H. § 147. c.
9. ' Of thee, 0 Soma, that art drunk by the nearest, by the Urva
(and) the Kavya-fathers, of thee that art sweet, that art Narasamsa,
that art accompanied by thy whole troop, that art invited, I partake,
being accompanied by my whole troop and having been invited u.
1 With this formula the Chanters partake of the Naragarnsa-cups, twice during
the morning service, with the word : * nearest ', twice at the midday service with
the word ' Orva", once at the afternoon service with the word * Kavya', see Laty.
II. 5.14, Drahy. V. 1. 18 and cp. C. H. §§ 153, 197, 236; cp. also Vaitanasutra
XIX. 20 with the note of the German translation of the author (page 53). —Urva
is the designation of the Pitaras at the midday service in the PBr. (but Sayana has
aurva) and the Jaiminiya texts, aurva in Laty. and Drahyayana. Difference of
fekha ?
10. 'With the colour of consecration, the form of ascetism, the
greatness of mind, the power of speech, let Prajapati yoke thee, for
offspring and in-breathing'1.
1 According to Laty. II. 5. 20, Drahy. V. 1. 25 this yajus contains four formu-
las^, dilcsayai varnena prajapatis tva yunaktu prajabhyo 'pan&ya; 2. tapaso riipe*
nap. t. y. prajabhyo 'panaya; 3. manaso mahimna, etc. ; 4. vaco vibhutya. .'panaya),
each of which serves for ' yoking ' ( i.e. ' setting into action ') the four avarti lauds
(viz. the four ajyas, the four prsthas and the yajftayajfiiya stotra) : all the stotras
with the exception of the first in each savana : the'pavamanastotras (bahispa-
vamana, madhyandinapavamana and arbhavapavamana). For the first of
these three is destined the formula PBr. I. 3. 5, for the second PBr. I. 5. 11, for
the third PBr. I. 5. 14.— Cp. C. H. § 155 page 237.
11. * Let Vayu yoke the stoma with the mind, in order to convey
the sacrifice, let Indra put vigour (into it) ; let the wishes of the Sacri-
ficer be efficacious ' l.
1 This is the formula (a variant of I. -3. 5) which is used for 'yoking' the
midday -pavamana laud, Laty. II. lf 2, Drahy. IV. 1. 1, cp. C. H. § 178 a, page
270.
r. 6. 12.— i. 5. 17. 9
12. 'A male art thou with the Tristubh for metre. I hold on to
thee, bring me safely across. May the laud of the laud come unto
me. Joined with Indra may we win. May we enjoy progeny and life-
sap'1.
1 This formula, a variant of I. 3. 8 is destined to be muttered at the same
occasion as the cited yajus, but during the midday -service, Laty. II. 1. 5, Drahy.
IV. 1. 6, cp. C. H. § 178. c.
13. * Of thee, o Soma, that art drunk by Indra, of thee that
containest vigour, that hast the Tristubh for metre, that art accom-
panied by thy whole troop, that art invited, I partake, being accom-
panied by my whole troop and having been invited n.
1 This formula, a variant of I. 5. 4, is used at the midday -service at the same
occasion, Laty. IT. 5. 5, Drahy. V. 1. 5, cp. C. H. § 189. a.
14. * Let Surya yoke the stoma with the word in order to convey
the sacrifice ; let Indra put vigour (into it) ; let the wishes of the Sacri-
ficer be efficacious'1."
1 This formula, a variant again of I. 3. 5. b (cp. I. 5. 11), is used at the
« yoking' of the arbhavapavamanalaud, Laty. II. 1. 1, Drahy. IV. 1. 1, cp. C. H. §
221. a.
15. 'Svara art thou, Gaya art thou, with the JagatI for metre. I
hold on to thee, bring me safely across. May the laud of the laud
come unto me. Joined with Indra may we win, may we enjoy progeny
and life-sap u.
1 This formula, a variant of I. 3. 8 (cp. I. 5. 12), serves at the evening-service,
LSty. II. 1. 5, Drahy, IV. 1. 6, cp. C. H. § 221. c.
16. " Of thee, o Soma, that art drunk by Indra, of thee that con-
tainest vigour, that hast the Jagati for metre, that art accompanied
by thy whole troop, that art invited, I partake, being accompanied by
my whole troop and having been invited n.
1 A variant to I. 5. 4 ( cp. I. 5. 13), used as bhaksanamantra during the third
service.
17. 'Long life (hath been put) into my breath, breath into my
mind, into the Rk verse that bestoweth long life 1. — My mind that hath
gone unto Yama or hath not fled away, that, through King Soma we
put again into ourselves >2.
1 Instead of the incomprehensible ayupatnyam rci we ought to read (cp. Jaira.
br. I. 167 and Jaim. 6rs. 19 : 23. 11 : ayusmatya rco ma chaitsi) ayusmatyam rci.
10 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Muttering this formula the Chanters, one after another, look down upon the
mess of boiled rice destined for Soma, Laty. II. 10. 7, 8, Drahy. VI. 2. 6, 7, op.
C. H. § 267. b, page 365.
18. My mind that hath gone far away unto Yama Vivas vat's
son, make thou return it again unto me, that 1 may live and not die,
and that I may be unhurt J1.
1 The tenth day of the twelve day rite being ananustubha (Baudh. s*rs. XVI.
6: 252. 10), and PBr. I. o. 17 being an Anugtubh, the verse cited under I. 5. 17 is
replaced on this day by the one given under 1. 5. IS (identical with Rs, X. 60. 10),
which is a Pankti, thus according to the eke of Laty. II. 10. 9, Drahy. VI. 2. 9.
19. 'The endlesis (sharpness of) sight through which, forsooth,
having spied around, he won the race, through which (he overcame) the
falcon, the well-winged bird of prey1, the (sharpness of) sight which
they say is in Aditi, let the men-beholding Soma put that into me'2.
1 yenahyajim may be yena hy ajim~yena hy ajim or yena a hi. . . .ajayad.
Jaim. : yena hy ajim. — About a race won by Soma through his farsightedness
nothing is known, in the other Vedic texts it is Soma who is stolen by the eagle, no
eagle is overcome by Soma.
2 The formula accompanies the act of the Chanters when they smear on their
eyes the butter from the Soma caru, Laty. II. 10. 11, en. C. H. § 237. b.
I. 6.
1. 'Let loose is the might of Indra. Of thee, o Soma, that hast
been drunk by Indra, that containest vigour, that hast the Anustubh for
metre, that art accompanied by the fallow (steeds), that art accompanied
by thy whole tro op, that hast been invited, I partake, being accompanied
by my whole troop, having been invited ' *.
1 According to Laty. III. 1. 18. a and Drahy. VII. 1. 17, this is the formula
which is muttered by the Chanters before partaking of the sodas' in -graha at a sattra.
2. ' Of thee, o Soma, that hast been drunk by Indra, that contain-
est vigour, that hast the Anuatubh for metre, that art accompanied
by thy whole troop, that hast been invited, I partake, being accom-
panied by my whole troop, having been invited n.
1 This formula they mutter before partaking of the aodasin-graha, in case the
stotra has been suftg on verses in which no mention is made of the bay (steeds),
L8ty. 1. o. b, DfShy. 1. o. 18. .
- " *
3. 'Thou art the sluta, (i.e. the stotra completed) of the stuta,
filled with strength, with milk. May the laud of thejaud come unto
I. 6. 3.— i. 6. 8. 11
me, joined with Indra may we win, may we enjoy progeny and
life-sap ' l.
i According to LSty. II. 6. 12, Drahy. V. 2. 19 (and cp. e.g. C. H. §155 s, f.)
the Udgatr causes the Sacrificer to mutter this formula after each avarJi-stotra (i.e.)
after all the lauds exc. the pavamana lauds.
4. ' Of thou, o divine Soma, to whom has been offered with
formulas, who hast been chanted in lauds, who hast been praised in
verses, who hast been standing over the day. of the Soma-draught that
giveth horses and cows, after thou hast been invited, I partake, having
been invited ' *.
1 This is the formula for partaking of the Soma after a twilight laud
(sandhistotra), Laty. ITT. 1. 27, Drahy. VII. 1. 28.
5. ' On the place of sacred order, o divine Stoma, in the home
of Vismi I unyoke thee. 0 divine Stoma, thou hast reached this
(moment of the sacrifice) without spilling1, may we reach, a firm
support ' 2.
1 If anavakaram may be taking as a gerund of avakirati with a privativum.
2 According to the Sutrakaras (Laty. II. 11. 1, Drahy. VI. 3. 4, cp. C. H. §245)
the Chanters ' unyoke ' the Stoma whilst muttering this formula, at the end of the
third service, after all the lauds have been chanted.
6. * 0 Soma, come hither ; follow me, o Soma, out of the sadas
together with vigour ' 1.
1 Muttering this formula the Chanters, after the completion of the hariyo-
jana-oblations, leave the sadas by the western gate, Laty. II. 11. 6, Drahy. VI.
3. 12, cp. C. H. § 247. c.
7. ' Well thriving art thou, the best ray of light, the meeting
place of the Gods, the sorcerer of the Gods1; by which manifestation
thou quickenest the brahman, thereby quicken me, thereby generate
me ; make me shine out ' 2.
1 devanam yatuh. Kath. XXXVII. 14: 94. 13 it is narrated how the Gods
saw the devayatu and the brahmayatu, who freed them from the Asuras.
2 Immediately after the action mentioned in the note on the preceding §, the
Chanters address with this formula the s^un, or, if the sun has set, the garhapatya -
fire (i.e. the salamukhlya), Laty. II. 11. 8, Drahy. VI. 3. 14, cp. C. H 1. c.
&
8. * The flower of the Waters art thou, the sap of the plants, the
offering most beloved to Indra, svdha ' *.
12 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Immediately after this they make two offerings into the agnfdhrfya-fire, the
first with this formula, the second with simple avaha, Laty. 1. c. 9, DrShy. 1. o. 15,
cp, C. H. 1. c.
9. * Of thee, o divine Soma, that art destined for the two fallow
(steeds of Indra), of thee to whom has been offered with formulas, of
thee that hast been chanted in lauds, that hast been praised in
verses, of the Soma-draught that giveth horses and cows, after thou hast
been invited, I partake, having been invited ' l.
1 This is the formula with which the Chanters smell at the grains of which a
part has been offered to Indra accompanied by the two fallow steeds, Laty. II.
11, 12, Drahy. VI. 3. 18, cp. C. H. § 247. d.
10. 'Of the guilt incurred by the Gods art thou the annulment.
Of the guilt incurred by the Fathers art thou the annulment. Of the
guilt incurred by men art thou the annulment. Of the guilt incurred
by us art thou the annulment. Of the guilt we have incurred either by
day or night thou art the annulment. Of the guilt we have incurred
either sleeping or waking thou art the annulment. Of the guilt we
have incurred either knowingly or unknowingly thou art the annulment.
Of guilt after guilt thou art the annulment ' 1.
1 These formulas accompany the offering into the ahavanlya-fire of the eight
chips of wood by the Chanters, Laty. II. 11. 14, Drahy. VI. 3. 20, cp. C. H.
$ 248. b.
11. 12. 'Of thee, o divine Soma, that hast been washed in water
and pressed out by men — I take a draught full of sweetness ' l.
1 The first half of this formula the Chanters mutter after having seated
themselves around their cups, which have been filled with water and into which some
stalks of dQrvft grass have been deposited, and after they have touched the contents
of the cup. With the second half they smell at their hands, Laty. II. 11.16-18,
Drahy. VI. 3.22-25, cp. C.H, § 249.
13. * Hail to the waters, to the plants ' l.
1 With this formula they pour the contents of each cup out in a northernly
direction, Laty. I.e. 19, Drahy. I.e. 26, cp. C.H. I.e.
14. ' 0 Desire, turn the desire towards me ' *.
1 This formula accompanies the act of turning the cup towards themselves,
Laty. l.o. 20, Drahy. I.e. 27, cp. C.H. Lc.
15. ' Vigour art thou, vigour put into me ' 1.
I. 6. 16.— i. 7. 4. 13
1 With this formula they put their right hand on their breast, Laty. I.e. 20
Drahy. I.e. 28, cp. C.H. I.e.
16. ' 0 Breath, be awake in my Soma-draught n.
1 They touch their eyes, ears and mouths mattering this formula, Laty. I.e. 22
Drahy. I.e. 29, cp. C.H. I.e.
17. ' Dadhikravan has been praised by me, the victorious, swift
horse, that he may make our month fragrant, that he may prolong our
life'1.
1 This verse is muttered by the Chanters immediately before they partake of
the draught of the sour coagulated milk, the dadhi, Laty. I.e. 23, Drahy. I.e. 30, cp.
C.H. § 250.
I 7.
1. 'A horse thou art, a courser thou art, a charger thou art, a
steed thou art, a prize-winner thou art, a runner thou art, a racer thou
art, a stallion thou art J1.
1 If a chariot with horses should be given as sacrificial fee to the Uclgatr or one
of the other Chanters they should pronounce these names of the horse over the
four or three or two horses; in case of four, first two over the right, then two over
the left of the two horses that are put to the chariot proper, then two over the
right side-horse, then two over the left side-horse, Laty. II. 7. 20-27, Drahy.
V. 3. 23-31.
2. * Follow the way of the Adityas. Obeisance to you ! Do not
hurt me ' 1.
1 This formula he mutters (in the same case) whilst touching the forepart
of the chariot, Laty. II. 8. 1, Drahy. V. 4. 1.
3. * With the energy of Vayu I accept tliee, with the beauty of the
stars I accept thee, with the lustre of Surya I accept thee ' l.
1 With the first of these three formulas he accepts (he touches) those parts of
the chariot that are made of leather, with the second those that are made of ebony,
with the last those that are made of iron, copper or gold, Laty. II. 8. 2-5, Drahy.
V. 4, 2.
4. * The rathantara thou art ; the vamadevya thou art ; the brhat
thou art ' *.
i With the first formula he touches the right wheel, with the second the
standing-place (the seat), with the third, the left wheel, Laty. 1. c. 6-8, Drahy.
I.e. 3-5.
14 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
5. * The two curves, the two bows 1 on both sides of the chariot,
which move forward along with the rushing wind, the far-darting one
with keen senses, the winged one, may these fires, the promoters, bring
us across ' 2.
1 Reading aftka nyafykau instead of ahka nyafiku ; but the significance of these
words seems early to have been lost.
2 According to Laty. IT, 8.9, Drahy. V. 4.6 he touches again the two wheels
with this formula.
6. ' Vaisvanara, as of old, ascended the firmament, on the ridge of
heaven enjoying himself with the cheerful (Gods) ; producing, as of
old, wealth for the creatures, watchful he accomplishes his course
which is (day after day) the same ' 1.
1 Cp. Rs, III. 2. 12 which, however, differs slightly. Note at/man, on
which cp. Introduction, Chapter III § 6.— According to Laty. II. 8. 10, Drahy. V.
4. 7 the Udgatr, to whom the chariot has been given, mounts it, muttering this for-
mula.
7. ( 0 Gida, this is your chariot, this is, o Asvins, your chariot,
the unharmed, all-healing one ' 1.
1 When he has ascended the chariot, he mutters this formula, Laty. 1. c. 11,
Drahy. 1. c. 10.
8. * O Krsanu, draw on the left (reins) l.
1 With this formula he draws on the left reins, Laty 1. c. 12, Drahy. 1. c. 12.
9. ' O Dasanu, ease off the right (ones) ' 1.
l With this formula he eases off the right reins, Laty. 1. c 13, Drahy. 1. c. 13.
— It is remarkable that the Sutrakaras take as pratika of these formulae kr6a (not
krtiano) and dasa (not dasano.)
I. 8.
1. * At the impulse of the God Savitr I accept thee with the arms
of the Asvins, with the hands of Pusan ' *.
1 The formula of acceptance of each fee should be preceded by these words,
LSty. II. 7. 13, Drahy. V. 3. 14.
2. ' Let Varuna lead thee, o divine Daksina : the horse to Varuna.
Thereby may I obtain immortality, may life fall to the share of the
giver, Joy to me, the receiver ' *.
1 These and the following formulas he mutters, when accepting the object
indicated in the formula, Laty. II. 7. 14, Drahy. V. 3. 15.
I. 8. 3.— i. 8. 15. 15
3. ' Let Varuna lead thee, o divine Daksina : the cow to Rudra.
Thereby may I obtain immortality ; may life ', etc. as above.
4. ' Let Varuna lead thee, o divine Daksiria : the he-goat to
Agni. Thereby', etc.
5. 'Let Varuna lead thee, o divine Daksina: the gold to Agni.
Thereby', etc.
6. * Let Varuna lead thee, o divine Daksina : the she-goat to Agni
and Soma. Thereby ', etc.
7. * The Lord of the food hath given of his food, of the pain-allay-
ing, of the strengthening. Obeisance to the scorcher l of all people ! 0
thou enjoying one, do not hurt me.
1 Uncertain. Is the meaning of kaama * digestion '? There is an agni ksamavat.
8. ' Let Varuna lead thee, o divine Daksina : the ram to Tvastr.
Thereby may I obtain,' etc. as above.
9. ' The women have cut thee (viz., the fleece for the cloth), the in-
dustrious ones (viz., the fingers of the women) have stretched (thee on
the loom), the weaving females have woven (thee) ' l.
1 This is the formula for the acceptance of a woven cloth, Laty. IT. 8. 23,
Drahy. V. 4. 23.
10. * Let Varuna lead thee, o divine Daksina : the garment to
Brhaspati. Thereby may I obtain,' etc.
11. ' Let Varuna lead thee, o divine Daksina : the non-living thing
to the Angirasa Uttana. Thereby ', etc.
12. ' Let Varuna lead thee, o divine Daksina : the camel to
Pusan. Thereby ', etc.
13. ' Let Varuna lead thee, o divine Daksina : the deer to Vayu.
Thereby ', etc.
14. * Let Varuna lead thee, o divine Daksina : the man to Praja-
pati, the elephant to Prajapati, the boar to Prajapati, the rice and
barley to Prajapati. Thereby ', etc.
15. * Let Varuna lead thee, o divine Daksina : the sesamum and
beans to Ksetrapati. Thereby', etc.
16 THE BRAHMANA. OF TWENTY FIVE CHAPTERS.
16. 'Let Varuna lead thee, o divine Daksina: the mule or the
she-mule to Savitr. Thereby ', etc.
17. * Who hath given here to whom ? Desire hath given to
Desire. Desire is the giver, Desire is the receiver. Desire hath pene-
trated the Ocean. Through the mediation of Desire I accept thee.
This to thee, 0 Desire 1 ' l.
1 This formula, according to Laty. II. 7. 18, Drahy. V. 3. 19 is to be muttered
after each formula of acceptance.
I. 9, 10.
The next two paragraphs of this first Chapter contain the so called
Stomabhaga-formulas, i.e., the formulas that are to be muttered by the
Brahman priest if he be a Chandoga, a Samavedin. This priest
(see Laty. I. 12. 1, Drahy. III. 4. 16), having been asked permission by
the Prastotr with the words : ' 0 Brahman ! we are going to chant,
0 Prasastr ? ' gives his solemn permission (prasava) before each Stotra
with a different formula, As a Soma feast comprises in its largest
extension 33 stotras (cp. Dhanvin on Drahy, XI. 3. 10), there are 33
Stomabhaga-formulas: 1. bahispavamana, 2-5. ajyas, 6. madhyandina-
pavamana, 7-10. prsthastotras, 11. arbhavapavamana, 12. yajfiaya-
Jnlya stotra, 13-15. ukthastotras, 16. sodasistotra, 17-20. ratriprathama-
paryaya, 21-24. ratrimadhyamaparyaya, 25-28. ratryuttamaparyaya,
29. sandhistotra, 30-33. atiriktastotras. For 1. serves the formula
I. 9, 1 ; for 2-5 serve the formulas I. 9. 2-5 ; for 6. serves the formula T.
9. 6; for 7-10 serve the formulas I. 9. 7-10; for 11. serves the formula
I. 9. 11 ; for 12. the formula I. 9. 12; for 13-15 serve the formulas
I. 10. 1-3 ; for 16. serves the formula I. 10. 4 ; for 17-20. serve the for-
mulas I. 10. 5-8; for 21-24. serves the formula I. 10. 9; for 25-28. the
formula I. 10. 10; for 29. the formula I. 10. 11 ; for 30-33. serves the
formula I. 10. 12.
1. 'A rein art thou, for the dominion thee ; quicken the domi-
nion ; incited by Savitr chant ye for Brhaspati,'
2. ' The beginning art thou ; for the law thee ; quicken the law ;
incited by Savitr chant ye for Brhaspati/
3. * The following art thou, for the sky thee ; quicken the sky ;
incited by Savitr chant ye for Brhaspati/
I. 9, 10. 4.— i. 10. 6. 17
4. * The junction art thou ; for the intermediate region thee ;
quicken the intermediate region; incited by Savitr chant ye for
Brhaspati.
5. * The Pratidhi art thou ; for the earth thee ; quicken the earth ;
incited by Savitr chant ye for Brhaspati.
6. * The support art thou ; for the rain thee ; quicken the rain ;
incited by Savitr chant ye for Brhaspati.*
7. 'The Prava art thou; for the day thee; quicken the day;
incited by Savitr chant ye for Brhaspati/
8. 'The Anva art thou; for the night thee ; quicken the night ;
incited by Savitr chant ye for Brhaspati.'
9. ' The Usij art thou ; for the Vasus thee ; quicken the Vasus ;
incited by Savitr chant ye for Brhaspati.'
10. ' The Knowing one art thou ; for the Rudras thee ; quicken the
Rudras ; incited by Savitr chant ye for Brhaspati.'
11. 'The Flaming one art thou; for the Adityas thee; quicken
the Adityas ; incited by Savitr chant ye for Brhaspati.'
12. 'The force art thou; for the Fathers thee; quicken the
Fathers; incited by Savitr chant ye for Brhaspati.'
I. 10.
1 . ' The thread art thou ; for progeniture thee ; quicken the
progeniture ; incited by Savitr chant ye for Brhaspati/
2. ' The rich one art thou ; for the plants thee ; quicken the
plants; incited by Savitr chant ye for Brhaspati/
3. 'The battle- winning art thou; for cattle thee; quicken the
cattle ; incited by Savitr chant ye for Brhaspati/
4. ' The victorious one art thou, whose pressing- stones are yoked ;
for Indra thee ; quicken Indra ; incited by Savitr chant ye to Brhas-
pati.'
5. ' Over-lord art thou ; for out-breathing thee ; quicken the out-
breathing ; incited by Savitr chant ye for Brhaspati.
6. ' Bearer art thou ; for in-breathing thee ; quicken the in-
breathing; incited by Savitr chant ye for Brhaspati.'
2
18 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. 'Samsarpa art thou, for sight thee; quicken the sight; incited
by Savitr chant ye for Brhaspati.'
8. ' The strong one art thou ; for the hearing thee ; quicken
the hearing ; incited by Savitr chant ye for Brhaspati/
9. 'The trivrt art thou ; for the trivrt thee.— The savrt are thou,
for the savrt thoe. — The pravrt art thou ; for the pravrt thee. — The
anuvrt art thou ; for the anuvrt thee. Incited by Savitr chant ye for
Brhaspati ' l.
A Cp. Laty. V. 11. 3, Drahy. XV. 3. 3.
10. 'The niroka art thou ; for the niroka thee. — The samroha art
thou ; for the samroha thee. — The praroha art thou ; for the praroha
thee. — The anuroha art thou ; for the anuroha thee. Incited by Savitr
chant ye for Brhaspati.'
11. * Vasuka art thou; (for Vasuka thee). — Vasyasti art thou. —
Vesasri art thou. — Incited by Savitr chant ye for Brhaspati.'
12. ' 5krama art thou ; for Akrama thee. — Samkrama art thou ; for
Samkrama thee. — Utkrama art thou ; for Utkrama thee. — Utkranti art
thou ; for Utkranti thee. Incited by Savitr chant ye for Brhaspati.'
SECOND AND THIRD CHAPTER.
(The Vistuti's.)
Introductory remarks. A stotra or "laud" is the chant of a cer-
tain number of stanzas (rfc's), put to melody, i.e., chanted on or accord-
ing to one of the numerous melodies or ways of chanting (saman's),
which are recorded in the gramegeyagana or in the aranyegeyagana of
the Samavedic texts. For instance, the yajnayajmyastotra is chanted
on SV. II, 53, 54 according to the melody of gramegeyagana I. 2. 25,
which is based on the verse SV. I. 35.
A stoma, on the contrary, designates the number of the chanted
verses either during a whole day of the Soma-sacrifice or during a part
of it.1 The regular stomas are the trivrt, the pancadasa, the saptadasa,
the ekavimsa, the pancavimSa, the trinava, the trayastrimsa, the catuscat-
varimSa and the astacalvarimsa, i.e., the nine-versed, the fifteen-versed,
the seven teen- versed stoma, etc.
1 Sometimes the word stoma denotes simply : yajfia : a sacrifice of Soma, as
e.g. Marutstoma, Sunaskariiastoma (elsewhere called sunaskarnayajfta), see XTX,
3. 2, XIX. 12. 2 etc. ; see note on IV. 5, 7.
II.— II. 1.1. 19
For the three pavamana-lauds (the out-of-doors-laud, the midday -
pavamana-laud and the arbhavapavamana-laud), which are the first
ones of each savana (morning- midday- and afternoon-service) the
Samavedic texts give each time the stanzas in full on which they are
to be chanted, for instance the bahispavamana or out-of doors-laud of
the normal catustoma agnistoma is chanted on SV. II. 1-9 (Caland-
Henry, rAgnistoma, § 134. g), the midday -pavamana-laud on SV. II.
22-29 (C. H. '§' 178. b), the arbhavapavamana-laud on SV. II. 39-52
(C H. § 221. b).
For all the other lauds only tycas (i.e. complexes of three stan-
zas) or pragathas (i.e., complexes of two stanzas) are recorded in the
Samavedic texts. A pragatha is turned into a tristich in the manner
described in C. H. § 199. b, page 307. By repetition of these three
stanzas the required number of stotra-verses is obtained. In which
manner this repetition is to be made (i.e., how a stoma is to be formed
out of the three stanzas of a hymn) is explained in the two following
Chapters of the Brahmana, which treat of the vistuti9 & : the different
modes of getting out of a trca the number of verses required for the
laud.
A vistuti comprises always three rounds, three sections : paryaya'*,
each of which should contain each stanza in different or equal numbers ;
the first part (vistava) of a paryaya is called trcabhaga, the second
dvapa (sthana), the third paricara (sc. rk). In the second paryaya this
order is changed and again in the third. Each of these " rounds," is
introduced by the syllable him (hum, in the chant). So, for example,
of the first vistuti (the udyatl, II. 1) the first paryaya consists of the
thrice chanted first stanza introduced by the syllable him, the second
paryaya consists of the thrice repeated second stanza equally intro-
duced by him, and the third paryaya of the thrice chanted third stanza
of the tristich, introduced by him So the schema is : hum 1.1.1; hum,
2. 2. 2 ; hum 3. 3. 3. In which manner the Prastotr has to mark and
control the stanzas chanted, is explained in C. H. § 155, page 237
and cp. § 142. o, page 195.
II. 1.
1. For three (verses) he1 makes him, he (chants) the first (verse of
the tristich thrice); for three (verses) ho makes him, he (chants) the
middle (one thrice) ; for three (verses) he makes him, he (chants) the
last (one thrice). This is the ' ascending ' vistuti (or manner of getting
20 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
at the required number of verses for the laud) belonging to the
nine- versed (laud).
1 Properly the himkara is chanted unisono by all the chanters, here the
singular seems to be used to indicate only the section. — The Chanters must pre-
viously agree as to the viatuti they are going to use. The schema is hum 1. 1. ] ;
hum 2. 2. 2 ; hum 3. 3. 3. To the words sa prathamaya the verb stute or stuvita is to
be supplied ; on the construction, see introduction, Chapter III, § 8.b.
2. It should be practised in chanting by an oldest son born of the
oldest wife1.
1 Such a Yajamana should cause the Chanters to use this vistuti.
3. From the top he rises to the top * : it is a * stepping-on
vistuti, used in order that he may step on (his younger brothers, i.e.,
gain the ascendency over them), for by that (form) of the sacrifice which
is * stepping on ' he prospers. Therefore this (vistuti) is to be practised
in chanting : for prospering.
1 He rises higher than high, cp. the expression bahor bhuyah.
4. It (this vistuti) is a separation of good and bad (prosperity
and adversity) : with bad lot he parts who in chanting practises this
(vistuti). No one (no friendly power) that has returned (after having
been expelled) is held off (is expelled) ; no one (no hostile power) that
has been expelled, returns (in his realm) No bad one attains ascen-
dency over him, who is better (more prosperous). No (hostile) tribe
assails his tribe, they do not take the progeny (children or cattle)
from each other ; they content themselves with their own landed state.
But Parjanya does not rain (on his lands), for the tristich is (equal
to) these worlds (viz. earth, intermediate region, sky) and he separates
these (worlds, being the tristich) by the /wm-sound.
5. This is the firmly supported vistuti belonging to the nine-
versed (laud) ; firm support gets he who in chanting practises this
vistuti.
II. 2.
1. For three (verses) he makes him, he chants them right off1;
for three (verses) he makes him, he chants them right off; for three
(verses) he makes him, he chants them right off. This is the ' returning*
vistuti belonging to the nine-versed laud.
ii. 2. 1.— n. 3. 3. 21
1 i.e. all three after another ; paraclbhih means properly : ' moving thitherward,
turning their back, going away, not returning.' The schema is hum 1. 2. 3; hum
1.2. 3; hum 1.2. 3.
2. A return 1 is reached by him who in chanting practises this
(vistuti). It is the uninterrupted vistuti. The out -breathing, the in-
breathing, the intermediate breathing are (equal to) the tristich2, these
(breathings, being the tristich) he makes continuous by the fern-sound;
he who practises this (vistuti) lives his whole term of life and finds no
premature death. Par j any a rains (on his lands), for the tristich is
(equal to) these worlds, by means of the kirn-sound he unites them.
1 parwarta must be a substantive, not a gerund as Say ana and Bohtl.-Roth
take it, cp. § 4 intra; it is probably the same word as parivarta from which pariva-
rtinl of § 1 is derived; its precise meaning here and § 4 is not clear to me.
3. But being, as it were, slippery, this (vistuti) could exterminate
(his) cattle. This (vistuti) is going hither and away1. He will be
either better off or (at least) the same as he was (before), but he will not
decline in welfare.
1 acaparaca, I fail to see the precise meaning of this expression.
4. The Bhallavi's use to practise this (vistuti). Therefore,
when accepting, they do not fall forth from return 1.
1 They obtain or retain « return ', whatever may be the meaning.
II. 3.
1 For three (verses) he makes him: he (chants) them right off ; for
three (verses) he makes him : the middle one (comes) first, the last one
(comes) second, the first one (comes) last ; for three (verses) he makes
him : the last one (comes) first, the first one (comes) second, the middle
one (comes) last1. This is the nest-like vistuti belonging to the nine-
versed laud.
1 The schema is hum 1. 2. 3 ; hum 2. 3. 1 ; hum 3. 1. '2.
2. He who wishes for children or cattle should in chanting practise
this (vistuti) ; a nest (means) children, a nest (means) cattle, a nest even
(comes into being).
3. This same (vistuti) he should use for one born (long) after (his
brothers], he comes at the head of these (other) children who come at
the head (i.e. who by birth are the first).
22 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. This same (vistuti) he should use for more Sacrificers l ; in that
all (the verses) occupy the first place, all the middle, all the last, he makes
them (viz. the Sacrificers) all of equal participation, they do not push
away each other, all become of equal mental strength.
1 Probably at a sattra.
5. Parjanya will rain (on his lands), for the tristich is (equal) to
these worlds (viz. earth, intermediate region, sky), these words (being
the three verses of the tristich) he interlinks by means of the him-
sound.
6. There is, however, a confusion of things (a mixture of good and
bad, for one who uses this vistuti).
7. There is a turning of things upside down : held off is the one
who1 is returned (who seeks to return into his dominion from which he
had been expelled), but he who has been held off, returns ; the bad one
obtains ascendancy over his better, a (hostile) tribe assails his tribe,
they take away the offspring (the children, the cattle) from each other,
they do not content themselves with their landed or state condition1.
i Cp. II. 1. 4.
II. 4.
1. For five (verses) he makes him : he (chants) three (verses, i.e.
thrice the first verse), then one (the second), then one (the third) ; for
five (verses) he makes him : he (chants) one (viz. the first), then three
(i.e. thrice the second verse), then one (the third verse) ; for five (verses)
he makes him : he chants one (the first), then one (the second), then
three (viz. thrice the third verse). This is the vistuti belonging to the
fifteen- versed laud containing five (verses) in each turn1.
1 The word paftca immediately before paftcadasasya must be cancelled. The
schema is hum\. 1. 1. 2. 3; hum 1.2.2.2. 3; hum 1. 2. 3. 3. 3.
2. Fivefold is man *, fivefold is cattle 2 ; by means of this
(vistuti, which in each round comprises five verses) he obtains man
and cattle. The fifteen- versed chant is a thunderbolt3. In that he
divides (the verses) each in groups of five, he thereby divides (splits up,
deranges) the thunderbolt : for the absence of evil result. This is the
firmly supported vistuti belonging to the fifteen-versed chant ; firm
support gets he who in chanting practises it.
1 As consisting of hair, skin, flesh, bones and mark, Ait. br. II. 14.
II. 4. 2.— II. 6. 1. 23
2 There are five paSus or animal victims : man, horse, bullock, ram, he-goat,
Ath..S. XI. 2. 9.
3 According to the Commentary because the pancada.4a stoma and Indra are
sprung forth from the breast of Prajapati (see VI. 1. 8.) and the thunderbolt is
connected with Indra.
II. 5.
1. For five (verses) he makes him : he (chants) three (i.e. the first
verse thrice), then one (the second verse), then one (the third verse) ;
for three (verses) he makes him : he (chants) them (these three verses)
right off (in their order, without repetition) ; for seven (verses) he makes
him : he (chants) one (the first), then three (i.e. thrice the second verse),
then three (thrice the third verse) *.
i The schema is hum 1. 1. 1. 2. 3 ; hum 1. 2. 3 ; hum 1. 2. 2. 2 3. 3. 3.
2. (This is) the (vistuti) which is brought in accordance with
three Stomas1. One desirous of spiritual lustre should in chanting
practise it.
i Op. II. 11. 2.
3. By the five (verses of the first round it is brought in accord-
ance with) the fifteen-versed Stoma, by the three (verses of the second
round, with) the nine-versed (Stoma), by the seven (verses of the third
round, with) the seventeen-versed (Stoma).
4. The Stomas are strength, strength he thereby brings together
(in bringing the three Stomas from different parts unto one point
together), for the obtaining of spiritual lustre. In the possession of
sharpness and spiritual lustre gets he who in chanting practises
this (vistuti).
II. 6.
1. For three (verses) he makes him: he (chants) the (verses of the
whole tristich) right off (without any repetition) ; for five (verses) he
makes him: he (chants) one (the first verse), then three (viz. thrice
the second verse), then one (the third verse) ; for seven (verses) he
makes him : he (chants) three (verses, i.e. thrice the first), then one (the
second verse), then three (i.e. thrice the third verse). This is the
ascending vistuti belonging to the fifteen versed (chant)1.
i The schema is hum 1. 2. 3; hum 1. 2. 2. 2. 3; hum 1. 1. 1. 2. 3. 3. 3.
24 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of this (vistuti) the Gods went to the world of
heaven ; one who wishes for the world of heaven should practise it, for
reaching the world of heaven, After having practised it he does
not fall forth from the world of heaven.
3. It is the ' stepping-on ' vistuti (used) in order that he may step
on (his adversaries) ; by that (form) of the sacrifice which steps on, he
prospers. Therefore this (vistuti) is to be practised in chanting : for
prospering.
II. 7.
1. For five (verses) he makes him : he (chants) three (verses, i.e.
thrice the first verse), then one (the second), then one (the third) ;
for five (verses) he makes Mm : he (chants) one (the first verse), then three
(i.e. thrice the second verse), then one (the third verse) ; for seven
(versus) he makes him : he (chants) one (the first verse), then three
(i.e. thrice the second), then three (i.e. thrice the third verse). This is
the vistuti belonging to the seventeen- versed (chant), which contains ten
(verses in the first two rounds taken together) and seven (in the last
round)1.
1 Schema : hum 1. 1. 1. 2. 3 ; hum 1. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods overcame the Asuras. He
who in chanting practises this (vistuti) overcomes his wicked rival.
3. It is the stepping on (vi§tuti), (used) in order that he may step
on (his adversaries) ; by means of that (form) of the sacrifice which steps
on, he prospers ; therefore this (vistuti) is to be practised in chanting :
for prospering.
4. It is the pregnant vistuti 1 ; children arid cattle will be born
unto him, who in chanting practises this (vistuti).
1 Tho pregnancy of this viatuti is declared by the Commentator in the following
manner. The first (read prathamesu instead of madhyameau) vistavas (a vistava
apparently is the designation of the verse of the tristich sung in different rounds)
of this vistuti contain three verses (viz. the first and each following vistava con-
tains, read ceti instead of veti) one verse ; this makes five (111,1,1). The last viatavas
contain each (the first and the second) one, and the last contains three verses
(3, 3, 333) : equally five together. Between these two sets of five are enclosed
seven verses (in each round) of the second verse (2, 222, 222). In that a greater
number (of seven) in this manner is enclosed, this vistuti is pregnant and, the
middle of a pregnant woman being bigger, this vistuti is designated as pregnant.
But the same observation might be made equally about many other vistutis.
II. 7. 5.— n. 8. 1. 25
5. The seventeen -versed (Stoma) is the peasantry1, its embryo is
the king ; he thereby makes the king the embryo of the peasantry 2.
1 The Vateya is connected with the saptadatia stoma, cp. VI. 1. 10.
2 By using this vistuti the king (or Ksatriya) will be surrounded by peasantry.
6. No one who has returned (into his realm) is expelled, no one who
has been expelled, returns1.
1 So this vistuti may conveniently be practised by a king who wishes to
establish his reign and to keep away his rival, because he will be surrounded by his
subjects.
7. The seventeen versed (Stoma) is food1. In that seven verses
(the seven second verses) are in the middle and five (of the two
others) around, food (being equal to the seventeenversed Stoma)2 is put
into the middle (i.e. into the stomach). Neither the Sacrificer nor
his children (or his subjects) will suffer from hunger.
1 Food is connected with the seventeen versod Stoma also J§Br. VIII. 4. 4. 7
2 According to the Commentator the stress is to bo laid on ' seven,' because there
are seven kinds of domesticated and seven kinds of wild plants. — Food (=seven)
is brought into tho middle of man (who is fivefold, II. 4. 2.) by the arrangement
of the vistava's, see note on II. 7. 4.
8 Man is viraj-like1, there are seven kinds of domestic animals2.
In that the first verses (in the first two rounds) are ten in number and
the last are seven (viz. in the third round), he makes the Sacrificer
obtain firm footing among cattle.
1 The viraj metre having verse -quarters of ten syllables (Ind. Studion Vol. VIII,
pago 58) arid man possessing ten pranas ( SBr. XI. 6. 3. 7.) or, according to others
(TBr. I. 3. 7. 4.) nine pranas, to which tho contra! one, the outlet of which is the
navel, comes as tenth.
2 Cow, horse, goat, sheep, man, donkey and camel (Baudh.).
9. This is the firmly supported vistuti belonging to the seventeen-
versed (Stoma). Firm footing obtains he who in chanting practises this
(vistuti).
II. 8.
1. This same vistuti with transposition is the saptaikamadhya
(vistuti) 1.
1 Viz. the (da4a)8apta viatuti, which has in its last round one single verse in the
middle. The vistuti described in the preceding paragraph has in its last round
26 • THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
(paryaya) : 1. 2. 2. 2. 3. 3. 3, the variant now mentioned has only one in the middle
1. 1. 1. 2. 3. 3. 3, the first and second paryaya' & are the same in both.
2. The first (verse) is the place of priesthood, the middle one that
of nobility, the last one that of peasantry ; in that he gives the largest
share (of stotriya-verses) to the first (verse) l, thereby he brings strength
and might in the priesthood and makes the nobility and peasantry
subject to priesthood. A shining-out among the nobility as it were,
falls to the share of him2, who in chanting practises this (vistuti).
1 The first verse is used thrice in the first, once in the second, thrice in the
last round, together seven times, whereas the second and third verses, that
represent the ksatra and the vi^, are used in the three rounds only five times each.
2 The same expression III. 9. 2.
3. This (vistuti) is practised by the Trikharvas, therefore they,
iu contending for superiority, are not worsted.
II. 9.
1. For seven (verses) he makes him : he (chants) three (verses, i.e.
thrice the first), then three (thrice the second), then one (the third
verse) ; for three (verses) he makes him : he (chants) the (three verses)
right off (i.e. without an}7 repetition, in their regular order) ; for seven
(verses) he makes him : he (chants) one (the first), then three (i.e. thrice
the second verse), then three (i.e. thrice the third). This is the
vistuti that reposes on seven (viz. on the seven verses of the first
round) *.
* Schema : hum 1. 1. I. 2. 2. 2. 3 ; hum 1. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3.
2. One who has a rival (whom he wishes to destroy) should
practise it : Just as one harrows with a harrow reposing on seven sharp-
pointed (pins)1, so he breaks to pieces his wicked rival.
l ' Or drawn by seven oxen ' according to the Commentary.
3. This same (vistuti) he should apply for a plurality of Sacrifices l.
The first /&iw-making (regards) the first (verse) ; in that he makes him
with regard to this one for seven (verses), thereby it (this first verse)
obtains seven (stotriya-verses) ; in that seven (verses) again (i.e. seven
times the second verse in the three rounds, counted together) occur
in the middle, thereby this one equally obtains seven (stotriya-verses) ;
the last /wtt-making (regards) the last verse ; in that he makes him
ii. 9. 3.— n. 10. 4. 27
with regard to this one for seven (verses), thereby it (this last verse)
obtains seven (stotriya- verses) 2. He makes them (the Sacrifices) equally
participated, they do not push away each other, all become of equal
strength.
1 In case of a sattra.
2 This paragraph, especially the accusative in tarn saptdbhyo hiwkaroti, is
obscure to me.
4. This vistuti is practised by the Abhipratarina's, therefore
they are the mightiest of all their relations.
II 10.
L The same vistuti with transposition is the middleless ubhaya-
saptaikamadhya vistuti l.
1 The vistuti which in both, viz. in the first and last rounds has only one,
single verse in the middle, in contrast to the vistuti described in II. 8, where only
one round is saptaikamadhya. As each paryaya has the second verse only once,
this vistuti is called ' middleless,' which means, according to the Commentator
* with thin middle.' The schema is: hum 1.1 1. 2.3. 3. 3 ; hum 1. 2. 3; hum 1. 1. 1.
2. 3. 3. 3.
2. This (vistuti) should be practised by one born (long) after (his
brothers). There is no room left for one born after; in that seven
(verses) come first, seven last and three in the middle, man (viz. the
word purusa) comprising three syllables, he thereby makes room for
him in the middle and in this room he gets firm support.
3. This same (vistuti) he should apply for one who is desirous of
offspring; kept away1 from the middle2 is he who does not obtain
offspring, he thereby 3 makes room for him in the middle and in accord-
ance with this room (now occupied by him) children and cattle will be
born unto him.
1 If we are not justified in reading samruddho instead of samrudho, at least it is
here used in this sense.
2 Because one who has praja is surrounded by it.
3 tarn madhyatah must stand for tan (=tat) mau.
4. This same (vistuti) he should apply for a noble, who is kept
away by the people (his subjects, from his dominion). The seventeen-
versed (Stoma) is the peasantry *, its embryo is the king (=the noble) (he
ought to be surrounded by his people) ; he thereby drives away the king
28 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
from his people 2 ; kept off is the one who is returned (viz. who seeks to
return to his dominion), but he who has been held off, returns.
1 Cp. note 1 on II. 7. 5.
- We expect rather the contrary : he thereby forces the king amid his subjects
(the king, a purusa, being tryaksara and the middle round comprising three verses).
5. This same (vistuti) he should apply for one against whom
witchcraft is being exercised. The seven teen versed (Stoma) is
Prajapati l : he enters into the middle of Prajapati, in order not to be
struck down.
1 For Prajapati is seventeonfold ; according to Ait. br. I. 1. 14 Prajapati is the
year, which is seventeenfold as consisting of twelve months and five seasons ; T. S.
I. 6. 11. 1 has a different explanation.
II. 11.
1. For five ( verses) he makes him: he (chants) three verses (i,e,
thrice the first verse), then one (the second), then one (the third) ; for
three (verses) he makes him : he (chants) them right off ; for nine (verses)
he makes him : he (chants) three (verses : thrice the first), then three
(thrice the second), then three (thrice the third)1.
1 Schema : hum 1. 1. 1. 2. 3; hum 1. 2. 3; hum 1. 1. 1. 2. 2. 2. 3. 3. 3.
2. (This is) the (vistuti) which is brought in accordance with four
Stomas l. One desirous of spiritual lustre should practise it in chanting ;
by the five verses (of the first round it is brought in accordance with)
the fifteeenversed (chant), by the three (of the second round it is
brought in accordance with) the nineversed (chant), by the nine (of the
third round it is brought in accordance with) the thrice-nineversed
flchaut), by itself it is the seventeenversed (chant). The chants
are strength, strength he thereby brings together from different sides
into one point, in order that he may obtain spiritual lustre; in the
possession of sharpness and spiritual lustre gets he who in chanting
practises this (vistuti).
i Cp. II. 5. 2.
II. 12.
1. For three (verses) he makes him: he (chants) them right oft ;
for five (verses) he makes him : he (chants) one (i.e. the first verse), then
three (thrice the second verse), then one (the third verse) ; for nine
(verses) he makes him: he (chants) three (verses, viz. thrice the first
ir. 12. 1.— ii. 14. 1. 29
verse), then three (thrice' the second verse), then three (thrice the third
verse). This is the ascending vistuti belonging to the seventeen-versed
(chant) l.
i Schema: hum I. 2. 3; hum i. 2. 2. 2. 3; hum I. I. 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the (world o£
heaven ; one who is desirous of getting to the world of heaven should
in chanting practise it, so as to reach the world of heaven. He who
has practised it in chanting falls not from the world of heaven. It is the
getting-higher vistuti, (used) in order that he may get higher. For by
that (form) of the sacrifice which gets higher he prospers. Therefore
this (vistuti) is, in chanting, to be practised, in order that he may
prosper.
II. 13.
1. For seven (verses) makes him : he (chants) three (verses :
thrice the first), then three (thrice the second), then one (the third) ;
for five (verses) he makes him: he (chants) one (the first), then three
(thrice the second), then one (the third) ; for five (verses) he makes him :
he (chants) one (the first verse), then one (the second), then three
(thrice the third) l. (This is the vistuti called :) ' the pair of bellows
with its mouth directed downward.'
l Schema : hum 1. 1. 1. 2. 2. 2. 3; hum 1. 2. 2. 2. 3 ; hum I, 2. 3. 3. 3.
2. He should apply this (vistuti) (in the soma-sacrifice) of one
whom he hates. Just as he (the blacksmith) would blow away with
a pair of bellows, whose mouth is directed downward, so he blows away
the cattle of the Sacrificer. (It is) the stepping-away vistuti, by
means of it the cattle of the Sacrificer steps away ; he who in chanting
practises this (vistuti), fares worse.
II. 14.
1. For seven (verses) he makes him : he (chants) three (verses:
thrice the first), then three (thrice the second), then one (the
third) ; for seven (verse) he makes him : he (chants) one (the first
verse), then three (thrice the second verse), then three (thrice the third
verse) ; for seven (verses) he makes him : he (chants) three (verses :
thrice the first verse), then one (the second), then three (thrice the
third verse). (This is the vistuti) belonging to the twenty-one-versed
(chant), containing seven verses in each (turn) l.
30 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Schema; hum 1. 1. 1. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3; hum 1. 1. 1. 2. 3. 3. 3.
2. There are seven kinds of domestic animals l, these he gains by
this (vistuti), there are seven c breaths ' in the head 2, the organs of sense
are the breaths, these he obtains by this (vistuti).
1 Cp. note 2 on II. 7. 8.
2 Mouth, nose (dual), eyes, ears.
3, This is the firmly supported vistuti belonging to the twenty-
one-versed (stoma) ; he who in chanting practises it, gains a firm
support.
II. 15.
1. For five (verses) he makes him : he (chants) three (verses : thrice
the first verse), then one (the second), then one (the third) ; for seven
(verses) he makes him: he (chants) one (the first), then three (thrice
the second), then three (thrice the third) ; for nine (verses) he
makes him : he (chants) three (verses : thrice the first verse), then three
(thrice the second), then three (thrice the third verse). This is the
ascending vistuti belonging to the twenty-one-versed chant1.
1 Schema : hum I. 1. 1. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3 ; hum 1. 1. 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the world of heaven ;
one who is desirous of the world of heaven, should in chanting practise
it, in order to obtain the world of heaven ; he who in chanting has
practised this (vistuti) falls not from the world of heaven. It is the on-
stepping vistuti, (used) in order to step on; by that (form) of the
sacrifice which steps on, he prospers ; therefore this (vistuti) should in
chanting he practised, for prospering.
3. This (vistuti) is of ninefold beginning (and) of ninefold termina-
tion, in that, (regarding the first point) the out-of-doors laud is nine-
fold l (i.e, nine-versed) and (regarding the second point) these nine
(stotriya verses) are the last ones of the twenty-one-versed (chant) 2.
Ninefold are the vital airs (the pranas), it is the vital airs he thereby
lays on both sides 3 ; therefore that downward directed vital air has half
the share of the upper vital airs. The whole (normal) term of life he
reaches, he dies not before the (full term of) life, who hi chanting
practises this (vistuti).
1 According to the Commentary this vistuti is usually applied on the last
(yajftftyajfiiya) laud of the regular agnistoma sacrifice, which begins with the trivrt
or nine-versed out-of-doors laud (of 3 x 3 verses).
ii. 15. 3.— n. 16. 4. 31
2 The last round (paryaya) of this vistuti contains nine verses.
3 Viz. on both sides, above and below the navel, op. Sat. Br. IX. 4. 3. 6 :
nava vai pranah sapta Airsann avancau dvau and above, note 1 on II. 7. 8. The
function of the two downward directed prana's (elsewhere taken as one single :
apana as opposed to prana) is, to discharge the urine and the faeces ; therefore,
when this prana is deficient, one dies of stangurine or constipation (udavarta-
kkyena rogena).
4. This (vistuti) is practised in chanting by the Karadvis's,
therefore these attain the full term of life.
II. 16.
1. For nine (verse) he makes him : he (chants) three (verses : thrice
the first verse), then three (thrice the second), then three (thrice the
third) ; for five (verses) he makes him : he (chants) one (verse, the first),
then three (thrice the second), then one (the third) ; for seven (verses) he
makes him : he (chants) three (verses: thrice the first), then one (the
second), then three (thrice the third verse)1. (This vistuti is called)
* the matching chant ' 2.
1 Schema hum 1. 1. 1. 2. 2. 2. 3. 3. 3; hum I. 2. 2. 2. 3 ; hum 1. 1. 1. 2, 3. 3. 3.
2 pratistuti, because, as it is set forth in tho next §, it matches the other
stomas.
2. By chanting the nine (verses of the first) round) he matches the
nine-versed (chant), by the five (of the second round he matches) the
fifteen-versed (chant), by the seven of the third round he matches the
seventeen- versed (chant) ; the twenty- one -versed chant is by itself
present.
3. The chants that convey the sacrifice l are gratified by him in
the last (agnistoma) laud ; just as he would gratify (i.e. quench the
thirst of) the oxen or horses or mules that have carried (their burden),
so he thereby gratifies in the last laud the chants. He who in chanting
practises this (vistuti) is gratified by (i.e. comes in possession of
abundant) children and cattle.
1 Viz. the normal c a t u stoma agnufoma, commonly designated after its last
stotra simply as agnistoma. The four manners of chanting (stomas), mentioned in
§ 1, are used in this simplest form of Soma-feast, cp. C. H. page 503, last two
lines.
4. This same (vistuti) he should apply for one who is desirous
of (obtaining) an office of house-chaplain (to a king or noble). The
32 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
nine-versed (chant) is priesthood1, the twenty-one-versed one is nobility
in that the twenty -one-versed (chant) begins with the nine- versed
he sets down the priest hood before the nobility, he gets an office as
chaplain and falls not from this office, who in chanting practises this
(vistuti).
1 Because (see VI. 1. 6.) the trivrt stoma and priesthood are both sprung from
the mouth of Prajapati.
2 Why ? According to VI. 1. 8 the ksatra is equal to the paficadasa stoma.
8 The out-of-doors laud is trivrt.
5. This (vistuti) is practised in chanting by the Pravahani's ;
therefore they remain in the possession of the office of chaplain.
II. 17.
1. I?or nine (verses) he makes him: he (chants) three (verses:
thrice the first verse), then three (thrice the second), then three (thrice
the third) ; [or three (verses) he makes him : he (chants) them right off ;
for nine (verses) he makes him : he (chants) three (verses : thrice the
first verse), then three (thrice the second verse), then three (thrice the
third verse) l. (This vistuti is called) * the lamp lighted on both sides ' 2.
1 Schema: hum 1. 1. 1. 2. 2. 2. 3. 3, 3 ; hum 1. 2. 3; hum 1. 1. 1. 2. 2. 2.
3- 3. 3.
2 surml ' a metal tube (?) ' jvalantl lohamayl sthuna ; on both sides of the lamp
(the middle round) lights (the first and third rounds) are supplied. These
surrounding paryayas are trivrt and Agni is often called trivrt, e.g. T.S. V. 4. 7. 3 ;
on surmi o.p. also note 4 on XV. 5. 20.
2. One desirous of spiritual lustre should in chanting practise it ;
the nine versed (trivrt, thrice-threefold chant) is gleaming splendour1,
man (i.e. the word purusa) is trisyllabic ; in that two nine-versed chants
(i.e. two rounds, each of nine verses) are on both sides (i.e. before and
after) and three (verses) are in the middle, the two ninefold ones heat
him, Just as he would heat gold, for (obtaining) gleaming splendour
and spiritual lustre.
* Or * fire,' Agni being equated with trivrt and called trivrt > cp. note 2 on pre-
ceding §.
3. Not conducive to cattle, however (is this vistuti) : it could burn
up his cattle, and there is fear of leprosy, for, too much these two (nine-
fold rounds, which are equated to brightness) heat (or « burn ').
II. 17. 4.— m. 1. 3. 33
4. This same (vbtuti) he should apply for one who is calumniat-
ed ; suffering from blemish (stain) is he who, suffers from ugly report ;
this ugly report, now, which is spread about him, is burnt up by the two
ninefold (stomas) : he who in chanting practises this (vistuti) becomes
of gleaming splendour.
THIRD CHAPTER.
(The vistuti s, continued.)
III. 1.
1. For nine (verses) he makes him : he (chants) three (verses ;
thrice the first verse), then five (five times the second verse), then
one (the third); for nine (verses) he makes him : he (chants) one (verse,
the first), then three (thrice the second verse), then five (five times
the third verse); for nine (verses) he makes him: he (chants) five
(verses : five times the first verse), then one (the second), then three
(thrice the third verse) 1.
i Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3; hum 1. 1. 1.
1. 1. 2. 3. 3. 3.
2. The thrice-ninefold (or twenty-seven-versed) (chant) is a
thunderbolt : he thereby splits up the thunderbolt *, for the absence
of evil result.
1 Viz., he splits up the weapon of his adversary, cp. IT. 4 2.
3. Fixed l by five (verses) is this (vistuti) ; the circulating2 (verse)
is one single, cattle is fivefold, the circulating (verse) is (equal to) the
Sacrificer : in that he fixes l (this vistuti) by five (verses) and in that
there is one single circulating (verse), he thereby gives the Sacrificer
firm support among cattle. This is the firmly supported vistuti
belonging to the thrice-nine-versed (chant). Firm support gets he who
in chanting practises this (vistuti).
1 paiicdbhir vihita, paftcabhir vidadhati (similarly III. 3. 2, HI. 4. 3, III. 8. 3,
III. 12. 3, III. 13. 3) seems to imply that over each round 5 verses are distributed.
2 To paricara the subst. rk must be supplied.— In this kind of stomas the
vistfiva, which consists of the thrice chanted verse, is called the trcabhaga, the
vistava, which consists of the five times chanted verse, is called the avapastftana
(' place of insertion,' because here are to be inserted the verses required for getting
a higher number of verses, than indicated by any vistuti of the Brahmana, or than
3
34 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
contained in the vistutis which have been described in Chapter II of the Brahmana,
these being considered as normal and prakrti (?) ); the vistava, which consists or
one verse only, is called the paricara. In the first round we have : trcabhaga,
avapasthana, paricara; in the second: paricara, trcabhaga, avapasthana ; in the
third : avapasthana, paricara, trcabhaga. The paricara (=:Sacrificer) and the
avapaathana (=cattle) are found in each round, and so it can be said yajamanam eva
tat pa6u8u pratinthapayati. (Is this the right interpretation? cp. also Laty.
VI. 5. 1. sqq.).
III. 2.
1. For seven (verses) he makes him: he (chants) three (verses:
thrice the first verse), then three (thrice the second), then one (the
third) ; for nine (verses) he makes him : he (chants) one (verse : the first),
then three (thrice the second), then five (five times the third) ; for eleven
(verses) he makes him : he (chants) five (verses : five times the first
verse), then three (thrice the second verse), then three (thrice the third
verse)1. (This is) the ascending vistuti belonging to the thrice-nine
versed (chant).
l Schema : hum 1. 1. 1. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3 ; hum 1. 1. i. i. 1. 2.
2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the world of heaven ;
one who wishes for the world of heaven should in chanting practise it,
so as to reach the world of heaven : having practised it, he does not fall
from the world of heaven. It is the c stepping-on' vistuti, (used) in
order to step on (his adversaries), for by that (form) of the sacrifice
which steps on, he prospers. Therefore this (vistuti) is in chanting to
be practised : for prospering.
III. 3.
1. For eleven (verses) he makes him : he (chants) three (verses:
thrice the first verse), then seven (seven times the second verse), then one
(the third) ; for eleven (verses) he makes him: he (chants) one (verse :
the first), then three (thrice the second verse), then seven (seven times
the third verse); for eleven (verses) he makes him : he (chants) seven
(verses : seven times the first verse), then one (the second), then three
(thrice the third verse)1.
i Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. H; hum I. 2. 2. 2. 3. 3. 3. 3. 3. 3, 3;
hum 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3.
2. The thirty-three-versed (chant) is the end1, the thirty- three-
versed one forsooth is the highest of the chants. Fixed by seven (verses) 2
m. 3. 2.— m. 5. 1. 35
is (this vistuti), the circulating verse is one single; seven are the' kinds
of domestic animals, the circulating (verse) l is (equal to) the Sacrifices
In that he fixes (this vistuti) by seven verses, and in that there is one
single circulating (verse), he thereby gives finally (once for all) to the
Sacrificer firm support among cattle. This is the firmly supported
(vistuti) belonging to the thirty-three-versed (chant); firm support gets
he who in chanting practises this (vistuti).
1 Viz., of the six -day sacrificial period : the aadalvt
2 Cp. note 1 on III. 1. 3.
III. 4.
1. For eleven (verses) he makes kirn : he (chants) three (verses :
thrice the first verse), then five (five times the second verse), then three
(thrice the third verse) ; for eleven (verses) he makes him : he (chants)
three (verses : thrice the first verse), then three (thrice the second
verse), then five (five times the third verse) ; for eleven (verses) ho
makes him : he (chants) five (verses : five times the first verse), then
three (thrice the second verse), then three (thrice the third verse)1. (It
is the vistuti) * of nearer stair ' 2.
1 Schema: hum I. 1. 1. 2. 2. 2. 2. 2. 3. 3. 3; hum I. 1. 1. 2. 2. 2. 3. 3. 3. 3. 3;
hum 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3. (3. 6. 3, 3. 3. 5, 5. 3. 3).
2 The samo expression III. 13. 1. The transition from 3 to 5 and from 5 to
3 in the different vistavas is 'nearer* (' less ') than in the preceding vistuti (of III.
3), where the samkrama is from 3 to 7 and from 7 to 1.
2. The thirty- three versed (chant) is the end. Just as one, who has
climbed to the top of a big tree, advances from a ' nearer ' stair, so
he hereby, by the (vistuti) of 'nearer' stair, advances from the
' nearer ' stair.
3. Fixed1 by five (verses) is (this vistuti), the circulating (verses)
are three in number, fivefold is cattle, man comprises his solf (atman),
his children, his wife (and so makes up three, viz., as much as in the
number of the circulating verses). In that the circulating (verses) are
three in number, he thereby gives to the Sacrificer firm support among
cattle. Rich in cattle is he who in chanting practises this (vistuti),
l Cp. note 1 on III. 1. 3.
III. 5.
1. For nine (verses) he makes him : he (chants) three (verses :
thrice the first verse), then five (five times the second verse), then one
36 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
(the third) ; for eleven (verses) he makes him : he (chants) one (the first
versa), then three (thrice the second verse), then seven (seven times the
third verse) ; for thirteen (verses) he makes him : he (chants) seven
(verses : seven times the first verse), then three (thrice the second
verse), then three (thrice the third verse)1. (It is) the ascending vistuti
belonging to the thirty -three- versed (chant).
5 Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3. 3. 3. 3 ; hum 1.
1. 1. 1. 1. 1. 1. 2. 2 2. 3. 3. 3. (3. 5. 1, 1. 3. 7, 7. 3. 3).
2. By means of this (vistuti) the Gods went to the world of
heaven ; one desirous of (obtaining) the world of heaven, should in
chanting practise it : in order to obtain the world of heaven. He who
has practised it falls nob from the world of heaven. Prom the top he
ascends to the top l. (It is) the on-stepping vistuti (used) in order to
step on (his adversaries) ; by that (form) of the sacrifice which steps on,
he prospers. Therefore this (vistuti) should in chanting be practised,
for prospering.
1 Cp. note 1 on II. 1. 3.
III. 6.
1. For thirteen (verses) he makes him : he (chants) three (verses:
the first verse thrice), then five (five times the second verse), then five
(five times the third verse) ; for eleven (verses) he makes him : he
(chants) five (verses: five times the first verse), then three (thrice the
second verse), then three (thrice the third verse); for nine (verses) he
makes him : he (chants) three (verses : thrice the first), then three
(thrice the second), then three (thrice the third verse). (This is) the
descending vistuti belonging to the thirty-three-versed (chant).
Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 3. 3, 3, 3. 3. hum 1. 1. 1. 1. 1. 2, 2. 2. 3. 3. 3 ;
hum 1. 1. 1. 2. 2. 2, 3. 3. 3. (3. 5. 5. = 13; 5. 3. 3=11; 3. 3. 3=9.)
2. Just as one, having climbed up to the top of a big tree, would
get down by taking hold of branch after branch, so he gets down into
this world (viz., the earth) by means of this (vistuti), in order that he
may get a firm support.
3. He begins1 with the nine- versed (chant)2 and concludes1 with
the nine-versed (chant)3. The breath is threefold ('the nine-versed
chant is breath'), by breath he begins, turning again to breath he
in. 6. 3.— -in. 8. 1. 37
concludes ; his whole term of normal life lives he, he does not die before
his natural term of life, who in chanting practises this (vistuti).
1 praiti and udeti used as prayana and udayana of II. 15. 3.
2 According to the commentary on the first day of ttie six-day-sacrificial period,
the sadaha.
3 The nine stotriy a -verses of the last round in this stoma on the last, the sixth
day of that period.
4. This (vistuti) is practised in chanting by the Karadvis's,
therefore they obtain the whole term of normal life.
III. 7.
1. For fifteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then seven (seven times the second verse), then
five (five times the third verse); for eleven (verses) he makes him: he
(chants) five (verses : five times the first verse), then three (thrice the
second verse), then three (thrice the third verse) ; for seven (verses) he
makes him : he (chants) three (verses : thrice the first verse), then one
(the second), then three (three times the third verse) 1.
1 Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 3. 3. 3. 3. 3; hum 1. 1. I. I. I. 2. 2. 2.
3. 3. 3; hum 1. 1. 1. 2. 3. 3. 3 (3. 7. 5; 5. 3. 3 ; 3. 1. 3).
2. He who knows the thirty-three-versed (chant) as firmly
established in the twenty-one-versed, gets a firm support. The twenty-
one-versed (chant) is the firm support of the chants *, in that these seven
(stotriya-verses) are the last of the thirty-three-versed (chant) 2 and in
that the vistuti of the twenty-one-versed (chant) is divided in a
sevenfold way3, thereby he places the thirty-three-versed (chant)
firmly into the twenty-one-versed. Firm support gets he who in
chanting practises this (vistuti).
1 Because it is the stoma of the agni8tomct8totrat which is sarvaprakrti
(Comm.).
2 Just as the ekavimsa is the last chant of the normal catustoma-agnis^oma
(the last round of the vistuti here mentioned is 3. 1. 3),
3 Cp.'II. 14. 1.
III. 8.
(Now follow the stomas of the Chandoma-days : the 7th, 8th and
Oth of the ten-day sacrificial period).
1. For eight (verses) he makes him: he (chants) three (verses:
38 THE BR&HMANA OF TWENTY FIVE CHAPTERS.
thrice the first verse), then four (four times the second verse), then one
(the third verse) ; for eight (verses) he makes him : he (chants) one
(verse, the first), then three (thrice the second verse), then four (four
times the third verse) ; for eight (verses) he makes him : he (chants) four
(verses : four times the first verse), then one (the second verse), then
three (thrice the third verse) l.
l Schema: hum 1. 1. 1. 2. 2. 2. 2 3; hum 1. 2. 2. 2. 3. 3. 3 3; hum 1. 1. 1. i. 2.
3. 3. 3 (3, 4. 1 ; 1. 3. 4; 4. 1. 3).
2. The Chandoma (days) are cattle 1 ; in that he makes him each
time for eight (verses), cattle being eight-hoofed, he gains cattle hoof by
hoof.
1 Simply because of the greater number of verses.
3. Fixed1 by four (verses) is (this vistuti) ; the circulating (verse)
is one single, cattle is four-footed, the circulating (verse) is the Sacrificer ;
in that he fixes (this vistuti) by four (verses) and in that the circulat-
ing (verse) is one in number, he thereby gives to the Sacrificer a firm
support among cattle. This is the firmly supported vistuti belonging
to the twenty-four-versed (chant) ; firmly supported is he who in
chanting practises this (vistuti).
1 Cp. note 1 on III. 1. 3.
III. 9.
1. For fifteen (verses) he makes him: he (chants) three (verses:
thrice the first verse), then eleven (eleven times the second verse), then
one (the third verse) ; for fourteen (verses) he makes him : he (chants)
one (verse, the first), then three (thrice the second verse), then ten (ten
times the third verse) ; for fifteen (verses) he makes him : he (chants)
eleven (verses, eleven times the first verse), then one (the second), then
three (thrice the third verse)1.
i Schema: hum I. 1. 1. 2. 2. 2. 2. 2. 2. 2. 2. 2. 2. l>. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3.
3. 3. 3. 3. 3. 3; hum 1. 1. 1. 1. 1. I. 1. 1. 1. 1. 1. 2. 3. 3. 3 (3. 11. 1 = 15; 1. 3. 10=14.
11. I 3=15, together 44).
2. The first (verse of the tristich) is the place of priesthood, the
second of nobility, the third of peasantry ; in that the first two (verses)
occur each fifteen times J, but the last (the third verse) fourteen times2,
he thereby brings vigour and strength in priesthood as well as nobility,
he thereby makes peasantry subject to priesthood as well as nobility.
in. 9. 2.— in. 10. 2. 39
A shining-out among nobility, as it were3, falls to the share of him,
who in chanting practises this (vistuti).
1 The first verse occurs thrice, once and eleven times in the first vistava of
each round, the second verse occurs eleven times, thrice and once in the second
vistava of each round.
2 The third verso occurs once, ten times and thrice in the third viftava of each
round.
3 The same expression II. 8. 2.
3. The Chandoma (chanty) (viz., the chants of the Chandoma-days,
of 24, 44 and 48 verses) are not really chants, for the chants (proper)
are uneven (i.e., of an uneven number of verses) *, the metres are even
(i e., of an even number of syllables, gayatr! of 24, tristubh of 44,
jagatl of 48, anustubh of 32, parikti of 40 syllables). In that this vistuti
of the forty-four-versed (chant) contains an uneven number2 (of
verses), they (the Chandoma-chants) become chants.
1 The trivrt, paftcndaM, saptadaAa, ekavimsa.
2 Viz , in the first and third round. Combine yad esayujim instead of yadew
ynjinl.
4. This is the firmly supported vistuti belonging to the forty-
tour-versed (chant). He who in chanting practises this (vistuti) gets a
firm support.
III. 10.
1. For fourteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then ten (ten times the second verse), then one
(the third) ; for fifteen (verses) he makes him : he (chants) one (the first
verse), then three (thrice the second verse), then eleven (eleven times
the third verse) ; for fifteen (verses) he makes him : he (chants) eleven
verses (eleven times the first verse), then one (the second), then three
(thrice the third verse) *. (This is) the middleless (vistuti) 2.
1 Schema : hum 1. 1. 1. 2. 2. 2. 2 2. 2. 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3. 3.
3.3.3.3. 3.3. 3; hum: 1.1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2.3.3.3(3.10. 1,1. 3,11, 11. I. 3.
together 44).
2 nirmaahya ' devoid of middle,' i.e. * with smaller middle * : the first and third
verses of the tristich occur in all the rounds in the first and third vistava together
each fifteen times (3. 1. 11 and 1. 11. 3), the middle verse only fourteen times
(10. 3. 1)
2. This world (the earth) can be said to exist and yonder world
(the sky) can be said to exist, but the intermediate region is a hollow, as
40 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
it were. In that this vistuti is middleless, he progenerates himself
after (i.e. in accordance with) these worlds, children and cattle will
multiply unto him who in chanting practises this (vistuti.) *.
1 The three verses of the tristich are said to be in accordance with the nature
of the three worlds : earth and sky are equal, in so far as they are visible,
the first and the last verse (earth and sky) are also equal in number, but the
second verse (the intermediate region) has a void.
III. 11.
1. For fifteen (verses) he makes him : he (chants) three (verses :
thrice the first verse), then eleven (eleven times the second verse), then one
(the third) ; for fifteen (verses) he makes him : he (chants) one (verse, the
first), then three (thrice the second verse), then eleven (eleven times the
third verse) ; for fourteen (verses) he makes him : he (chants) ten (verses :
ten times the first verse), then one (the second), then three (thrice the
third verse) l
i Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3.
3.3. 3.3. 3.3. 3. 3. 3; hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3. (3. 11. 1 = 15; 1. 3.
11 = 15; 10. 1. 3 = 14).
2. For the ajya-lauds (of the Chandomadays) the first (vistuti
belonging to the forty-four-versed chant is destined, viz. TIL 9), for
the prsfcha-lauda the second (viz. III. 10), for the uktha-lauds the third
(viz. III. 11).
3a. The one destined for the ajya-lauds (the one described
under III. 9) (is meant for the ajya-laud) of the Hotr (or first ajya-
stotra) ; the one destined for the prstha-lauds (viz. III. 10) (is meant
for the ajya-laud) of the Maitravaruna (or second ajyastotra), the one
destined for the uktha-lauds (viz. III. 11) (is meant for the ajyastotra)
of the Brahmanacchamsin (or third ajyastotra) ; (for the ajya-laud) of
the Acchavaka (or fourth ajyastotra), the same (vistuti is to be applied)
as (for the ajya-laud) of the Hotr (viz III. 9).
36. The one destined for the prstha-lauds (viz. III. 10) (is meant
for the uktha-laud) of the Hotr ; the one destined for the uktha-lauds
(viz. III. 11) (is meant for the prstha-laud) of the Maitravaruna; the
one destined for the ajya-lauds (III. 9) (is meant for the prstha-laud) of
the Brahmanacchamsin; (for the prstha-laud) of the Acchavaka the
same (vistuti is to be applied) as (for the prstha-laud) of the Hotr
(III. 10)."
in. 11. 3c.— -in. 12. 3. 41
3c. The one destined for the uktha-lauds (III. 11) (is intended for
the uktha-laud) of the Hotr l ; the one destined for the ajya-lauds (III.
9) (is intended for the uktha-laud) of the Maitravaruna, the one destined
for the prstha-lauds (III. 10) (is intended for the uktha-laud) of the
Brahmanacchamsin ; (for the uktha-laud) of the Acchavaka the same
(vistuti is to be applied) as (for the uktha-laud) of the Hotr (III. 11).
3d. (In this manner) all (the vistutis) are applied at the ajya-, at
the prstha- and at the uktha-lauds 1.
1 Properly, there is no uktha for the Hotr, but obviously the author here
means the agnistomastotra. The expressions hotur ajyam, maitravarunasyajyam,
etc. refer to those lauds to be chanted by the Chanters, which correspond with the
successive recitations (Aastras) of the Hotr, the Maitravaruna, the Brahmanacchams-
in and the Acchavaka. An analogous case occurs in the Vaitanasutra (XX. 13),
where the expression pra-ugastotra is found (cp. the note of the author's translation
into German).
4. The * joining'1 (vistuti) is (equal to) cattle. In that this
vistuti follows along after a 1 1 the services (savanas), he makes him
prosper in regard to cattle after each savana ; possessed of cattle
becomes he who in chanting practises this (vistuti).
i samlsanti cp. Laty VI. 2. 22.
Ill 12.
1. For sixteen (verses) he makes Mm : he (chants) three (verses :
thrice the first verse), then twelve (twelve times the second verse), then
one (the third) ; for sixteen (verses) he makes him : 'he (chants) one
(the first verse), then three (thrice the second verse), then twelve
(twelve times the third verse) ; for sixteen (verses) he makes him : he
(chants) twelve (verses: twelve times the first verse), then one (the
second), then three (thrice the third verse) 1.
i Schema : hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 2 2. 2. 2. 2. 3; hum 1. 2. 2. 2. 3. 3. 3.
3. 3. 3. 3. 3. 3. 3. 3. 3 ; hum 1. 1. 1. 1. 1. 1. I. 1. 1. 1. 1. 1. 2. 3. 3. 3 (3, 12, 1 ; 1,3,
12; 12, 1, 3, together 48).
2. The forty-eight-versed (chant) is the end. The Chandoma-
(chants) are cattle ; in that he makes him each time for sixteen verses,
cattle consisting of sixteen parts1, he gains the cattle part by part ('in
sixteens').
1 Four hoofs, four feet, head, neok, body and tail.
3. Fixed * by twelve (verses) is this (vistuti) ; the circulating
42 THE BR&HMANA OF TWENTY FIVE CHAPTERS
(verse) is one single, the year has twelve months ; the circulating (verse)
is the Sacrificer ; in that he fixes (this vistuti) by twelve (verses) and in
that the circulating verse is one in number, he thereby gives to the Sacri-
ficer finally2 (for good) a firm support in the year ('in the time'), in
cattle. (This is) the firmly supported (vistuti) belonging to the forty-
eight-versed (chant). Firmly supported is he who in chanting practises
this (vistuti).
1 Cp. note! on III. 1. 3.
2 See the first words of the proceeding §,
III. 13.
1. For sixteen (verses) he makes him: he (chants) three (verses:
thrice the first verse), then ten (ten times the second verse), then three
(thrice the third verse) ; for sixteen (verses) he makes him : he (chants)
three (verses: thrice the first verse), then three (thrice the second
verse), then ten (ten times the third verse) ; for sixteen (\ jrses) be
makes him: he (chants) ten (verses: ten times the first verse), then
three (thrice the second), then three (thrice the third)1. (This is the
vistuti) ' of nearer stair' 2.
* Schema : hum 1. 1. 1 2. 2. 2. 2. 2. 2. 2. 2. 2. 2. 3. 3. 3 ; hum 1. 1. 1. 2. 2. 2.
3. 3 3. 3. 3. 3. 3. 3. 3. 3; hum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3 (3, 10, 3; 3, 3,
10; 10, 3, 3, together 48).
2 Cp.ITT. 4. 1.
2. The forty-eight-versed (chant) is the end of all (the chants).
Just as one, having climbed up to the top of a big tree, steps on from
nearer stair, so he thereby by the (vistuti) ' of nearer stair ' steps on
from the nearer stair1.
1 Cp. III. 4. 2.
3. Fixed l by ten (verses) is (this vistuti) ; the circulating (verses)
are three in number, the viraj (metre) is tensyllabic ; man comprises
his self, his children, his wife; in that he fixes (this vistuti) by ten
(verses) and in that the circulating (verses) are three in number, he
thereby gives to the Sacrificer finally a firm support in the viraj : the
food. An eater of food becomes he who in chanting practises this
(vistuti).
i Cp. note 1 on III. 1. 3.
iv.— iv. 1. 2. 43
FOURTH AND FIFTH CHAPTER.
(The gavam ayana.)
Introductory remark. The two next following chapters describe
the gavam ayana, i.e., the Soma-feast lasting a year of 360 days.
The Jaim. br. describes it II. 372-442. For the precise schema
cp. below XXIV. 20; see also the survey in the Introduction to the
Arseyakalpa, pages XXIV, XXV.
On the precise meaning of ayana we may remark that the transla-
tion of gavam ayana : ' the course ' or ' the walk of the cows ' suggests an
idea that is not inherent in this word ayana; yanti with instr. and
accusative of time denotes a continuous occupation with any sacrifice :
etdbhir istibhih saptnhdni yanti, la efam sadbhir mdsair yanti ^ gavam
ayanena yanli, etc.
IV. 1.
1. The cows (once upon a time) held1 that sacrificial session. In
the course of ten months they obtained horns. They said : ' We have
been successful, let us arise2, horns have come to us '. They arose.
1 Properly the root sad with sattram as object, is the regular expression to
denote the participation in a Soma-feast of longer duration than twelve days.
2 utthana 'araising' is the term which designates the breaking off, the
finishing of such a * session.'
2. Sonic of them l said : ( Let us continue the session during
these two (remaining : the eleventh and the) twelfth months, let us
complete the year '. Their horns in the course of the twelve months
got curved (' crumpled') 2, they obtained, however, all food 3. T h e s e
are the hornless ones, these start forth all the twelve months 4, for
they had obtained a 1 1 food 5.
1 On tasam tvevabruvan see Introduction, Chapter III § 8 (under Sandhi).
2 pravarlanta is usually taken in the sense of : * they fell off '. It is not clear to
me how pravartate can have this meaning and T am inclined to" take it in the sense
of: * to get curved' (at the top), or * round', * circular ', cp. pravarta 'a circular
ornament ,' pravrtta ' round '. The cows a 1 1 obtained horns during the ten months,
but those who continued the sacrifice, of them these horns got curved at the top ;
a tupara animal, therefore, is, if I am right, not only a hornless animal, but also
one with small, inward bent horns.
3 Either because they had undertaken the sattra in order to obtain food (as
the Jaim. br. has it) or because they had continued their session also during the
two months, the vedic names of one of these being urj (cp. Ait. br. IV. 17 : urjam
44 THE BR&HMANA OF TWENTY FIVE CHAPTERS.
tv asanvan). These two months seem to form the rainy season (tasmat tupara
varsikau masau prartva>[so my conjecture, cp. Acta Orientalia, Vol. V, page 252].
caranti, TS. VII. 5. 1.2) and seem here to be taken as the last two months of the
year
* Probably the meaning is, that the hornless cows remain during the whole
year in the meadows, which the other kind, the horned ones, are not equal to
(tasmad dvadada masaffis tuparah prertvarU caranti data trhgimh, Kath. XXXIII.
1 ; tasmad Utah (sc. tuparah) sarvan rtun praptvottaram uttisfhanti, Ait. br. IV. 17).
5 For this legend cp. TS. VII. 5. 2 and VII. 5. 1. 1-2, Kath. XXXIII. 1, Ait br.
IV. 17. 2-3, Jaim. br. II. 374.
3. All food obtains he who knows this.
4. Prajapati (at the beginning) was here alone, he desired ; "May
I multiply, may I beget progeny.' He saw this overnight-rite1, he
practised it, by means of it he begat day and night.
1 The first day of the year's sattra.
5. In that this (day) in an overnight-rite, they 1 procreate day and
night, they get a firm support in day and night. The year comprises
the day and the night only ; by the day and the night they thereby
reach the year.
1 The performers of a sattra, who all are Yajamanas.
6. In that it is a Jyotistoma x, they thereby complete the beginning
of the sacrifice ; that it is an ukthya 2, is for preventing discontinuity of
the Soma-feast ; that it is a night (-rite) 8, is for obtaining the whole.
1 A sacrifice of 12 stotra-a*astras.
2 A sacrifice of 15 stotra-Sastras.
3 An ukthya followed by the ratriparyayas and the sandhidtotra.
7. He saw these stomas 1 : the light, cow- and life-stomas; these
stomas are the worlds, the " light " (jyotis) is this world, the " cow " (go)
is the middle one, the " life " (ayus) is the highest.
1 Here the word stoma denotes the days called Jyotistoma, goftoma,
ayustoma ; cp. Introd. remarks on chapters II, III.
8. In that there are (in the year's sattra) these stomas, they
generate these worlds, they get firm support in these worlds.
9. He (Prajapati) applied again this three-day-period ; by this
six-day-period (sadaha) he procreated the seasons.
iv. 1. 10.— iv. 2. 5. 45
10. In that there is this six-day -period, they generate the seasons,
they get firm support in the seasons.
11. He applied again this six-day-period ; by means of these two
six-day-periods he procreated the twelve months.
12. In that there are these two six-day-periods, they generate the
months, they get firm support in the months.
13. He applied again these two six -day -periods ; by means of
these four six-day-periods he procreated the twenty-four half -months.
14. In that there are these four six -day-periods, they generate
the half -months, they get firm support in the half months.
15. Having procreated this world, he brought strength into him-
self by means of the six-day-period with the prsthasamans.
16. In that there is this six-day-period with the prsthasaman*,
they finally establish themselves firmly in strength.
17. By means of this (month) he procreated the (other) months,
the year. In that there is this month, they generate the year, they get
firm support in the year.
IV. 2.
(The 'proceeding' day: prayanlya-atiratra.)
1. There is this proceeding day (the opening day of the year's
sacrifice, the second of the whole sattra).
'2. By means of the proceeding day the gods proceeded to the
world of heaven : because they proceeded, therefore it is called the
proceeding day.
3. Therefore one1 must become an officiating priest of (i.e. at) the
proceeding day ; for this (day) is nearest to the woi;ld of heaven ;
he who is not an officiating priest of this (day), is left out of the world
of heaven (i.e. does not reach it).
1 All the priests at a sattra are at the same time Yajamana.
4. It is (a) twenty-four-versed (day) 1.
1 A day of which all the lauds are twenty-four-versed, cp. II. 14-17.
5. The gayatrl consists of twenty-four syllables ; the gayatrl is
gleaming splendour and spiritual lustre. Having laid hands on gleam-
ing splendour and spiritual lustre, they proceed.
46 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
6. It is (a) twenty-four-versed (day) ; twenty-four-fold is the
year * : manifestly they lay hold on the year.
* AB consisting of 24 half-months (J.Br. II. 377).
7. As many stotriy a- verses as are contained in the twenty -four-
versed day with uktha lauds l, so many days there are in the year : by
means of the stotriya-verses they thus reach the year.
1 Again as so often uktha is equal to (or faulty instead of) ukthya. — The ukthya
has 15 lauds each of 24 versewzrSGO in all.
8. There are fifteen lauds, the half-month has fifteen days, half-
month by half-month they thus reach the year.
9. There are fifteen lauds and fifteen recitations (Sastras) ; that
makes a month, month by month they reach the year.
10. Regarding this they say : ' A wound as it were, is the hotra ] of
the Achavaka ; if it (the sacrifice, the Soma-feast) closes after the
(laud of the Chanters and the corresponding recitation of the) Achavaka
they are likely to become wounds2. If it is to be an ukthya, the
traikakubha 3 and the ndvarnslya 3 are to be fixed at the end ; these two
samans are strength : in strength they finally are firmly supported.
1 The oftice of a hotraka (Hotr, Maitravaruna, Brahmanacchamsin, Aocha-
vaka).
2 On wvarerma see Introduction, Chapter § 8, end. — Possibly the function of
the Acchavaka is called a wound, because he enters the service some time after the
sacrifice has begun, leaving, so to say, an open space (as a wound may be a gaping
in the flesh).
3 See note on XV. ft. 4 and 6.- -Tho traikakubha should in this case be taken
as the Brahman's, the udvamslya as the Acchavaka's samaii.
11. Now, however, they say : ' it must be made an agnistoma ; the
agnistoma, indeed, is a sacrifice conducting to the world of heaven ; for
it rises upward after the (laud of the Chanters arid the corresponding
recitation of the )Hotr.
12. The agnistoma is (contains) twelve lauds and the year is
(contains) twelve months, thereby it (the sacrifice) is of equal measure
with the year. There are twelve lauds and twelve recitations, that
makes twenty-four : the year is (contains) twenty-four half-months,
thereby it (the sacrifice) is of equal measure with the year.
iv. 2. 13.— iv. 2. 19. 47
13. Now, however, they say : it must be made an ukthya: for the
obtain men t of the day.
14. All the characteristics l are brought about, for all is reached
by this day 2.
1 Viz. of the ten day period, the da£aratra, as it seems, cp. the long passage
Nid. siltra IV. 13 : sarvant stoman sarvani prs\1iani sarva vibhaktlr daxaratraru-
panlti vibhaktimatrenaiva kalpayante — This § as it seems must be connected with
the following, where the rupani are described.
2 It is remarkable that the praxis of the Araeyakalpa (1. 1. s. f.) : agnim DO
vrdhnntam ill satrasahlyarti saubharam udvaihxlyam does not agrea with the Brah-
mana. cp Nidanasutra IV. 13: uddharanty acaryus trnikakubham samanodarka-
yony apanlpam prayanarthe, tatraitnt saubJiaram prsthfinvitam vikalpo vasmad
brahmanacoditatvat. The meaning of this passage is not wholly clear to me.
15. (The verse beginning): 'The Soma (draughts) possessing a
thousandfold vigour are being strained for the obtainment of booty ' l
in which occurs the word ' a thousand ', is to be taken as opening
(verse for the out-of-doors-laud).
i S.V. IT. />30=RS. IX. 13. 3.
16. It (this verse) is the characteristic of the year1; he (viz. the
Chanter) purifies them all 2 (i.e. all the partakers of the sattra) by means
of this (opening-verse), he addresses them all.
1 The year havjng so many days and the verse containing the word, * thousand '
(Tomm ).
- Note the plural jwvnnte of th<1 verse.
17. Now, however, they say : ' (the verse beginning) ' be strained as
the first of speech ' l should rather be taken (as opening verse of the out-of-
doors-laud). The beginning of speech verily is the opening of the
year: at the opening they thereby lay hold on the year1.
l This tristich (SV. II. 125^127=RS. IX. 02. 25-27) is prescribed in accordance
with this BrRhmaria by Masaka in his Arseyakalpa I. l.b.
18. A copulation, as it were, is this utterance: the words: 'be
strained' represent the male, and 'of speech', the female; cof Soma'
the male and ' with bright ' the female. A copulation he produces on
their behalf at the opening of the sacrifice for the purpose of pro-
generation.
19. The jarabodhlya-melody (sung on the tristich beginning : )
48 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
0 Agni, harness those steeds of thine ' 1 is to be taken as agnistoma-chant.
With the harnessed year they proceed (or begin). It is (composed) on
(verses) of twenty-four syllables : the characteristic of the twenty-four-
versed (chant).
1 SV. I. 25=11, 733-735=RS VI. 16. 43-45 (with variants). On SV. II. 733-735
the vhagana gives no jarabodhiya, neither does the Arseyakaipa record this
saman. The tristich SV. II. 733-735 has no viniyoga in our ritual, only in the
Brahmana (in this passage). We seem to be right in supposing that the uttarar-
cika (SV. II) was compiled later than the time of the Brahmana and that the
author of the Brahmana refers in this passage to the Rgvedic texts. The tristich
agne yunksva IB not found in the arcika of the Jaiminlyas.
20. Now, however, they say : { the yajnayajiilya-chant only is to
be taken ' (as agnistomasaman) *.
1 And so does Maaaka.
21. The yajnayajniya is the way: in this manner they do not
leave the way.
IV. 3.
(The Brahman's chant during the year.)
1 The chant (saman) of the Brahman (i.e. the prstha-laud
corresponding with the saatra of the Brahman or the Brahmana-
cchamsin, the third laud (stotra) at the mid-day service, of all the
abhiplava-six-day-periods and the three avarasaman days during the
first half of the year) is the abhivarta (saman)1.
1 See note on § 3.
2. By means of the abhivarta the Gods turned themselves to
(abhyavartanta) the world of heaven. (The reason) why the Brahman's
chant is the abhivarta, is, that they may turn themselves to the world
of heaven1.
i Cp. Jaim. br. II. 378, Journ. of the Amer. Or. Soc., Vol. XVIII page 45.
3. It has a finale (nidhana) of one syllable l ; of one syllable
consists (the word) ' speech ' ; by means of speech thereby having taken
hold of the world of heaven they reach it.
* The abhivarta (Gramegeyagana VI. 1 . 34 on SV. I. 236, finishing words :
1 'J A 3 a 1 H
indram girbhir navamahe ) closes: imdram gra' 1 ir bhV2 h \ wava'3 ma' 2345 \ ha.
till
2345i\\
iv. 3. 4.— iv. 3. 10. 49
4. By means of a saman (or * with a saman') they go hence, by
means of a re (or ' with a verse ') they return l.
1 The saman is the abhlvarta- saman used in the iirst half of the year ; in the
abhiplava-six-day periods of the second half of the year the pragatha SV. II. 806-
807 is used to chant on it each day a different melody (paurumfdha, manava,
janitra, bharadvaja, ilyaita and naudhasa), cp. Araeyakalpa II. 7 (and II, 5. 6). In
this manner during the first half of the year the saman is the same, the re different,
in the second half the re is the same, bat the saman different.
5. Yonder world (the sky) is the saman, this world (the earth) is
the verse1 ; in that they go hence with a scaman, they go, after taking
hold of the world of heaven ; in that they return with a verse, they get
a firm support on this world.
1 We are reminded of the well-known formula : a mo 'ham asmi sa tvam -tama-
ham asmy rk tvam dyaur aham prthivl tvam, etc.
ti. If they were to abandon the saman (i.e. if during the first half
of the year they did not use continually the saman, the abhlvarta) ,
they would fall from the world of heaven ; if they were to quit their
hold of the verse (during the second half of the year), they would
vanish from this world (i.e. they would not reach again the earth).
7. The saman is the same, the pragatha (on which it is chanted)
is varied : to various bright (things) surely comes he who undertakes a
Journey.
8. The abhlvarta, forsooth, is a male, a seed-placer ; he places the
seed continually into the pragathas; in that from here (i.e. in the first
half of the year) the saman is the same, but the pragatha different,
they thereby place the seed. In that afterwards (i.e. in the second half
of the year) the pragatha is the same, but the saman different, they
thereby cause the placed seed to spring.
9. By means of the saman he milks from here (in the first half of
the year) the pragathas1 (i.e. he gets the good out of them), by means
of the pragatha he afterwards (in the second half) milks the sainans :
for the sake of congruency.
1 Read pragathun instead of pragatham.
10. They who undertake a journey, each time returning, these do
not perform their journey; they who undertake a .journey without
returning, these arrive *.
50 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
1 And in this manner the performers of a sattra, who during the first half of
the year use other samans than during the second half, reach the world of heaven
— Read : punar nivartam yanti.
11. If they repeat a chant1, it would be as if one would seat him-
self near a cow (in order to milk it), that has (already) been milked.
1 See note on next §.
12. If they (do) not (repeat) a chant1, they reach the fulfilment
of all the desires they wish to see fulfilled.
1 The precise meaning of astutam is not clear to me. The meaning of these
two sentences seems to be a recommendation not to repeat the brahmasamans ;
these must be different in each half year.
13. The theoiogues argue: Ms the year used up1, or is it not used
up ' ? ' In t h i s way it is not used up ' 2, it should be answered : the
other lauds return again, but the Brahman's sSman (alone) goes
upward s.
1 Head : yatayaina (norniu. from yatayaman) instead of yatayamah
2 Read : tenayatayameti.
3 A repetition causes * using-up ' ; as the other prsthasamans m the %adahas
arc day after day the brhat, rathantara, vamadovya and kaleya, there is a
fear of yatayamatva : but the brahmasamans, which are during the first half of the
year chanted on different verses and in the second half of the year are
chanted ou different melodies, take away the fear of ' usmg-up "
TV. 4.
(The B r a h m a n 's c h a n t ; c o 11 t i n u e d .)
1. In the (first) five months (of the year) the barhata pragatha^ *
are used up2 (for the brahmasamans).
^ A pragatha is a combination of two verses : either a brhati (of S + 8+12 + *
syllables) and a safcobrhatf (of 12 4- 8 -hi 2 4- 8 syllables), or a kakubh (of 8 + 12 4- 8
syllables) and a satobrhatl. By repetition, out of these two verses are made three
When the brhati precedes, the pragatha is called a barhata pragatha, when the
kakubh precedes, it is called a kakubha pragatha, cp. Vaitanasutra XX11 8.
9, XXV. 4. f>.
2 For this translation of apyanlc cp. XIV. 1, 1. Perhaps we might equally
well translate here : * are obtained ' (viz. out of the Rksamhita). According to
Laty. X. 0. 5, Nidanasutra V. 3, and KalpSnupadasutra I. 7, the Bksarphita con-
tains 104 barhata pragathas addressed to Indra (I count 106 of them, but am not
sure about this). . Four of these are destined for the brhat, the rathantara,
the kaleya and that samaii on which during the second half of the year the
iv. 4. L— iv. 4. 7. 51
brahmasaman is chanted (viz. indra kratum na abhara RS. VII. 32. 10, 17=S\r. 11.
806, 807) ; moreover one is destined for the brahmasaman of the caturvim4a
opening day. The remaining 99 are-.to be used at the abhiplava-sadahas of the
first five months for the brahmasamans. These five months contain each four abhi-
plavas : together 120 days ; as there are only 99 pragathas left over for these 120
days (cp. Jaim. br. II. 381 : * before the fifth month the barhata pragathas are used
up') the remainder are taken from the 29 satobarhata trcas contained in the
Rksamhita (I am unable to point out which ^k-verses are meant). These satobar-
hata pragathas are used on tlae third day of each abhiplava sadaha. The exact
reckoning is not clear to me
2. These having been used up, they should proceed (during the
remaining days) uniting two metres1.
1 For the brahmasaman during the sixth month, cp. Laty. X. 6. 9 and Jaim.
br. Ti. 381 : * having united two metres: the usnih and the tristubh, they should
finish (with these) the five months ; having united two metres : the anustubh and
the pankti, they should finish the six months '.
3. They should be three usnihs (and) one gayatrl: these make
three brhatis1.
i Usnih : 8 + 8+ 12 syllables, gayatri : 8 + 8 + 8. Three usnihs ad 28r=84 + oue
gayatrl ad 24—108—3 brhatis ad 36 syllables. In this manner the want of bnrhata
pragathas in the Rksamhita is supplied.
4. Regarding this they say (however) : ' this uniting of the two
metres, forsooth, is, as it were, a splitting up of the metres ',
5. They should (rather) apply the metres, which increase by
four (syllables) *.
1 These metres are : the gayatrl, usnih, anustubh, brhati, puhkti, tnstubh,
lagatl. — In order to make up the want of barhata pragathas, verses in gay at n
metre are, according to Laty. X. 0. 12, to be taken for the brahmasaman on the
caturvimSa day, in usnih on the first abniplavu-day, in anustubh on the second day,
m brhati on all the other days; cp. below, £ 7.
0 The metres, which increase by four (syllables), are the (f o u r -
footed) cattle ; thus by means of the cattle they afford a (means of) ap-
proaching the world of heaven l.
i The accusative svargam lokam seems to be governed by dkramam
7. They should apply one gayatrl during one day (viz. the catur-
vimsa-prayamya-day), one usnih during one day1, one anustubh during
one day 2 ; with the brhati they should proceed during five months 3 ;
the pankti they should apply during one day * ; with the tristubh they
62 THE BRA HM ANA OF TWENTY FIVE CHAPTERS.
should proceed during the sixth month, and on the day immediately
before the visuvat-day (i.e. on the third svarasaman-day) they should
apply the jagatl.
1 The first day of the first abhiplava of the first month.
2 The second day of the first abhiplava of the first month.
* The third day of the first abhiplava of the first month and during the rest of
the first month and the following five months.
* The sixth day of the second abhiplava of the sixth month.
8. Regarding this they say (however): 'unsuitable for the mid-
day-service are these metres1; they should apply the brhatl and the
tristubh (only) \
1 As at the midday-service only '^ayatri, brhatr and tristubh are regularly
used.
9. These two metres1, forsooth, are powerful2, the y are plainly
the characteristic mark of the midday-service.
1 The brhati and tristubh.
2 Cp. Sat. br. V. 3. 1. 2: mryam trifitup and Pane. br. XV. 10. 11 : tasmart
brhatl chandasam vlryavattama.
10. On a rathantara-day l the brhatl is to be taken (for the
brahmasamari) ; the brhati, forsooth, is the special place of the rathan-
tara (saman)2; he thereby gives firm support to the rathantara in its
own place. On a brhat-day 8 the tristubh is to be taken ; the tristubh,
forsooth, is the special place of the brhat (saman) 4 ; thereby the rathan-
tara and the brhat find continually firm support in their own place.
* Viz. on a day, on which the rathantara saman is taken for the first (or
Hotr's) prsthalaud.
2 They both are the typical Hotr- chants for tho first prsthalaud.
* Viz. on a day, on which the brhatsaman is taken for the first prsthalaud.
4 J do not see the reason for this assertion.
11. They should apply (for the brahmasamau at the prsthahiuds)
thirty-three pragathas; thirty-three in number are the deities ; in the
deities even they have (in this manner) continually a firm support.
They should apply twenty-four : the year consists of twenty-four half-
months ; in the year even they have continually a firm support. They
should apply twelve : the year consists of twelve months; in the year
iv. 4. 11.— iv. 5. 3. 53
even they have continually a firm support. They should apply six :
six in number are the seasons ; in the seasons they have continually
a firm support. They should apply four : four-footed is cattle ; in the
cattle they have continually a firm support. They should apply
three : three are these worlds; in these worlds they have continually a
firm support. They should apply two : two-footed is the Sacrificer,
for treading on the world of heaven ; for, in walking, man stands firmly
now on this, now on that foot 1.
1 The exact of purport of what is said in this § is not clear to me. Probably
the author permits for the brahmas aman in the first half of the year 33, or '24 or 12
etc. pragathas; when these are used up they apply them again as long as need be.
It seems that the Arseyakalpa takes no notice of all the possibilities treated in
IV. 4. On the whole cp. Laty. X. 6-8, Nidanasutra V. 3-4; the Jaimintya
brahmana (TI. 382) agrees closely with PBr.
IV. 5.
(The Rvarasaman-days.)
1 There are the svarasaman (days) 1.
1 The six days (three in the first half of the year preceding the middle or
visuvat-day, throe in the second half, following immediately on the visuvat-day),
on which the samans called svara are chanted at the arbhava-laud. The svarasa-
mans are four in number, composed on the verso yaj ja yatha apurvya (Ar. arcika TI.
17, they are registered in the aranyegeyagana III. 2. 9-12, cp. Arseyakalpn,
page 18, note 1, page 20, note I, page 21, note 2). On these days these samans are
chanted : on the first day on SV. II. 730-738, on the second day on II. 168-170, on
the third day on 11. 222-224. Besides svara these samans are called also spara (§2)
and para (§ 3).
2. The demoniac Svarbhanu struck the sun with darkness : by
means of the svara (samans) l th% Gods delivered (asprnvan) it ; that
there are the svarasaman (days), is for delivering the sun (from
darkness).
i According to the tradition of Kath. XXXI11. 6 : 32. 3 and TBr. I. 2. 4. 4 w*
expect spara (in harmony with asprnvan and sprti), but cp. Kaus. br. XXIV. 3:
tad yad asprnvata tasmat svarascimanah and Jaim. br. II. 16: yad asprxrams tat
tvaratiam svaratvam.
3. By means of the para (samans) (thereupon) the Gods conveyed
the sun to the world of heaven; because they conveyed (aparayan),
therefore are they called the para (samans) *.
i Cp. TBr. 1. c. Kath. J. c. line 5.
54 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. Him who knows this, him convey the para (samans).
5. They are seventeen- versed l .
1 Each laud of those days is made to consist of seventeen Htotriya-verses.
t>, Prajapati is seventeenfold l ; it is Prajapati they reach (thereby).
1 Op. note 1 on II. 10. 5.
7 They 1 have the anustubh for their metre, Prajapati is ot anu
stubh-nature 2 ; they (thereby) actually take hold of Prajapati.
1 Viz. the versos on which the svara's are chanted ; these are in anustubh
metre.
2 Cp. below, IV. 8. 9 and Ait. br. 111. 13. 2: as Prajapati divided the metres
among the gods, he retained the anustubh for himself, athasyn ijat ftvam rkanda
asld anus tup, etc.
8. Three are before (the visuvat-day), three after.
9. The Gods were afraid lest the sun should fall down frrom
the world of heaven ; they fastened it (there) by means of these seventeen-
versed stomas ; that there are these stomas, is for the sake of propping
up the sun * .
l Cp. Kath. XXXHT. 6 : 31. 8, TBr. I. 2. 4. 2.
10 They are thirty-four-fold (stomas)1. The thirty-four- versed
(ntoma) is the highest goal ; by means of the highest goal even do they
fix it (viz. the sun, the visuvat-day)
l Taken together two and two.
11, 12. They feared lest it (viz. the sun) might fall across, to the
farther side; they propped1 it all round (i.e. above and below) by
means of all the stomas: the two Abhijit and Visvajit (days)2; these
two stomas are strength, by strength even they thus prop l the sun
all round : for the sake of holding (it), in order that it may not fall
down nor fall across-
i Road paryarsan and paryreanti.
- The Abhijit and ViaVajit days are sarvastoma (cp. notes on Arseyakalpa II. 1
and II. 6, pages 17 and 25) and below, note 2 on XX. 2. 1.— On the whole cp.
Kath. XXXIJ1. 6': 31. 9, THr. I 2. 4. 2.
13. Regarding this they say (however): 'it is similar to falling
into a pit, when after L thirty-three-versed (stoma) they undertake a
iv. 5. 13.— tv. 5. 18. 55
seventeen-versed (one) ' 1 A prsthya (six-day period) is to be put
between.
1 Viz. when after an Abhijit, the last stotra of which is thirty -three -versed
(cp. Arseyakalpa, page 17, note I), follow tho svarasaman-days, which are
seventeen-versed (IV. 5. 5). This transition is similar to falling into a pit, becau&e
Ihe transition of the stomas is abrupt. — Instead of trayastrirh^at road trayaistrwhfiat.
14. (In this case) the seventeen- versed- day of it (of the prsthya-
sadaha) is to be put at the end, for the sake of eongruency *.
1 If the third day of the prsthya sadaha (which eadaha, on the whole, agrees
with the first six days of the dasaratra) , being seventeen -versed, precedes the
svarasaman days, which also are seventeen-versed. there is no such abruptness
The purport of § 13 and 14 is expressed more clearly m the Jaini. br. II. 386 (see
SayamVs citation of thr Satyayanaka a. h. I.) : * having performed the Abhijit
before the prsthya-sadaha, they should bring round the middle day of the pfsthya
sadaha, that of .seventeen -versed stoma, after (the last day of this nadaha) • tho
thirty-three- versod one ; in this way they undertake after a seventeen-versed day
(viz. the one of the sadaha) a seventeen-versed day (i.e. the first svrtrasarnan day)
15. Regarding thin they say (however) : ' the seventeen-versed
(stoma) is the belly of the stomas l. If they removed the seventeen-
versed (stoma) from the middle, the offspring would suffer from hunger,
the participants of the sattra would suffer from hunger.
1 Probably because (cp. VI. 1. 10) it camo forth trom the middle <>t the
body of Prajftpati.
1(1 The seventeen -versed (stoma) must be undertaken after
the thirty-three-versed one ; the thirty- three- versed stoma is the high-
est goal and the seventeen-versed one (also) is the highest goal : from
the highest goal thereby they step over unto the highest goal l.
l They get as high as possible.
17. Regarding them (these svarasaman-days} they say • 'are
they to be made ukthyas or agnistomas ' '( If they are ukthyas —
18. the uktha-lauds are the cattle1, cattle is a means of quench-
ing 2, by means of a quenched (ceremony) they undertake the
visuvat (day) 3.
1 Simply because of the plurality V
a As the cattle yields milk, butter, etc.
3 So that the visuvat, which is equal to the sun, be not overheated, xanti
signifying also : * the extinguishing of fire, the removal of heat '.
56 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
19. Regarding this they say (however) : ' there would be no
equilibrium a, as it were, if the visuvat day as well as the Abhijit and
Visvajit days were to be agnistomasr but the others (viz. the svarasa-
man-days) ukthyas'.
1 vivivadham « not being vivadha ', a vivadha being the shoulder yoke from each
side of which depend two heavy objects (buckets, e.g.). Tf the visuvat and the
Abhijit beforo it, and the Vi4vajit after it, were made agnistomas, but the svarasa-
man-days ukthyas, the weight on each side would be unequal, on each side would
be a heavier and lighter load (?). Instead of vivivadham the Jaim br. (II. 387) has
viloma yajnah, which is more logical.
20. All (the svarasaman days) are (therefore) to be made agni-
stomas.
21. The agnistoma is strength; in strength they obtain oven
in the middle (of the year) firm support. Nine (days) are of equal
number of stomas1 : nine in number are the breaths2; in the breaths
they (in this manner) obtain firm support.
1 When all the svarasamans are also agnistomas, we obtain together with
Abhijit and Visvajit and visuvat, nine of them. Sayana seems to comprehend
these words in a different way.
2 Cp. note on II. 7. 8.
IV. 6.
(The visuvat or middle day.)
1. There is that visuvat(-day).
2. The visuvat(-day) is the world of the Gods; they thereby
climb unto the world of the Gods.
3. It is (a) twenty- one- versed (day); the sun, forsooth is the
twenty-first of this universe1 ; unto the world of the sun they thereby
climb.
1 See next §.
4. Twelve in number are the months, five the seasons, three the
worlds, yonder sun is the twenty-first l.
1 The same statement is often met with, for instance Sat. br. XT. 2. H. 11.
5. In the middle of the sacrifice even they get firm support.
6. (The tristich beginning :) '0 Vayu, the bright (Soma) hath
been offerded unto thee ' * is the opening (tristich) (of the out-of-doors
laud) containing the word ' bright ' : the characteristic of the sun 2.
iv. 6. 6.— iv. 6. 12. 57
* SV. II. 978-9*0=RS. IV. 47. 1-3 (anustubh).
2 It is striking that the Arseyakalpa prescribes a different trca as pratipa'l ;
perhaps this rests on the contents of § 8.
7. Of the Gods it is Vayu, forsooth, that reaches him (i e. the
sun), of the metres it is the anustubh ; if the opening (tristich) were a
different one, he (the sun) would burn down (the Sacrificers) l.
1 Cp. Jaira. br. II 339 : ' an anustubh-verso addressed to Vayu (the Wind) »s
the opening tristich : the Voice (' Word '), forsooth, and the Wind of the (iods reach
him '.
8. 4 They are severed from breath ', they say, ' who depart from
the opening tristich in gayatrl-metre ' *. In that, however, this tristich
is addressed 2 to Vayu, thereby they are not severed from breath, for
Vayu is breath.
1 Viz. who take as opening tristich for the pavamana-lauds any other than H
pratipad in gay atrl -metre.
2 Read bhavati instead of bhavanti.
9. And they also appease 1 him by means of this (opening tristich),
for Vayu (Wind) is a (means of) appeasing1.
1 On Aatnayati and Aanti,cp. note 1 on IV. 5. 18. The visuvat-day is again identi-
fied with the sun, whose too excessive heat thus is removed by the wind. Jaim br
HI. 389: * if the wind did not blow, yonder (sun) would burn this (world) b\ its
heat and Agni \ai5vanara would destroy the creatures '.
10. (This verse, containing the words:) f Come along for the drink-
ing of Soma ' is addressed to Soma who is being clarified (to Sorna pava-
mana) l.
1 And thus especially adapted for a pavarnana-laud : the bahispavamana-
stotra.— The words are SV. II. 978, c.
11. It is a (verse) containing the word * team ' l ; for the teams are
cattle, the cattle is a (means of) quenching2, by means of a quenched
(ceremony) even they thereby go unto the sun (i.e. undertake the
visu vat-rite).
1 sparho deva niyutvata : * desirable, O God, by (Vayu), who drives with a team
of horses', SV. II. 978. d.
2 Cp, note 2 on IV. 5. 18.
12. It (viz. the visuvat-day) has the divaklrtya (samans) l for its
chants.
58 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Under the name divakfrtya are comprised the live adityasya vrata
6ukriyani : bhraja, abhraja, vikarna, bhasa, mahadivakirtya (the divakirtya par
excellence). Of these the bhrajasaman (aranyegeyagana VI. 1. 5.) is composed
on agna aymhsi pavase (ar. arc. V. 1); the abhraja (ar. gana VI. 1. 6.) on agnir
murdha (ar. arc. I. 27) ; the vikarna (ar. gana VI. 1. 7) on vibhrad brhat (ar. arc.
V. 2); the bhasa (ar. gana VI. 1. 8.) on praksasya vrmah (ar. arc. III. 8); the
mahadivakirtya (ar. gana VI. 1. 9-18) on different stobhas and ar. arc. V. 2
(vibhrad brhat).
13. The demoniac Svarbhanu struck the sun with darkness : from
it (from the sun) the Gods drove away the darkness by means of the
divakirtyas ; in that there are the divakirtyas, they drive away even
the darkness from it. The divakirtyas are the rays of the sun, by
means of the rays even they thereby plainly take hold of the sun *.
i Cp. TBr. 1. 2. 4. 2, Kath. XXXTJ1. 6 : 31. 21.
14. The bhraja (' shine '-saman) 1 and the abhraja (' flame '-saman) l
are chanted at the beginning ('mouth', 'upper part') of the two
pavamana-lauds ; from its (the sun's) very mouth ('upper-part') they
by means of these two remove the darkness.
1 The bhraja is the second saman (the gayatra not being taken into account)
oi the midday-pavamana-laud, the abhraja of the Hrbhava-pavamana-laud, s**e
Arseyakalpa 11. 5.
15. The mahadivakirtya ] and the vikarna 2 are in the middle ;
from its (the sun's) middle part they by means of these two (samans)
remove the darkness. The bhfisa is at the end3; from its (the sun's)
feet (lower part) they by means of this (saman) remove the darkness.
1 As hotuh pratha, Jaim. br. II. 390.
~ As brahmasaman (Jaim. br. 1. c.) i.e. as third pr^tha.
3 As agnistomasaman.
16. It (viz. the bhasasaman) has ten stobhas1, ten syllables con-
tains the viraj ; in the viraj 2 they get firm support.
l rtam me, bhadram, jreyah, vamam etc., see Samaveda samhila ed. Calc.,
Vol 11, page 508 and cp. the Stobha-book II. 9 (ib. page 540).
- Viz. * in food ' : virad va annam.
17. Now, regarding the saying of the theologians: 'by means of
six months they go hence on their way, by means of six they return
— where, then, is the world of heaven, for reaching which they hold the
sattra ' ?
iv 6. 18.— iv. 7. 1. 59
18. (It should be answered:) 'by (the tristich beginning:) 'the
crest of heaven ' l they take hold of the world of heaven.
i 8V. TI. 490-492=RS. VI. 7. I, 4, 2; note that the Black Yajurveda (e.g.
TS. I. 4. 13) has equally the verses RS. VI. 7. 1, 4.— On these verses the bhasa is
chanted.
19. By (the words) : ' the disposer of the earth ' they gain firm
support on this world (the earth).
20. By (the words) : ' Agni vaisvanara, born in the sacred rite '
the characteristic mark of the visuvat (day, i.e. the sun) is brought
about.
21. By (the words): 'the wise universal-sovereign, the guest ot
men ' they reach food.
22. By (the words) : ' him the Gods have begotten as a vessel for
their mouth ' 1 they are born (in their offspring).
1 Reading with the RS. asanna instead of the Sainavedic tradition asannah.
23. It1 is (performed) on jagatl- and tristubh (metres) 2 ; jagati- and
tristubh-like, forsooth, is the sun3; if it were (performed) on (metres)
different from these, they would fall from the world of heaven (they
would not reach the world of heaven)
1 Viz. the viauvat-day as to its first prstha-stotra and its agmstoma-stotra.
- The verse vibhrad brhat is jagati, murdhanam divah is tristubh. — Cp. Nidaiia*
sutra V. U : atha khalvafia : tristubjagatwu bhavatiti ; kasyedam brahtnanam syad
iff '' prsihagnistomasainnor ity ahuh etc. According to 8ayana the assertion
that the visuvat-day is performed tristubjagatlnu refers only to the bhasasSman
(chanted on mnrdhanam divah), which being by itself traistubha, is by the words ?/5
dfivya also jagata. This statement is to me incomprehensible.
3 Because the earth is gayatri-Hke, the intermediate region tristubh-like, the
sky jagatl-like and the sun moves between intermediate region and sky, cp. Kaus.
br. XXV. 3. 6 : tristubjagatyor ha va em ahita adityah pratisthitas tapati.
24. It (viz. the bhasasaman) is (chanted) on (verses) containing
the words : * universal sovereign ' l ; the world of heaven is universal
sovereignty. In the world of heaven even they get firm support.
i Cp. IV. 6. 21.
IV. 7.
(The Brahman's chant,)
1. The visuvat (day) is the body (the trunk) of the year; on
both sides of it (i.e. before and after) are the two halves (of the year) ;
60 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
the abhlvarta1, by means of which they depart hence, and the pra-
gatha2, which comes afterwards (i.e. in the second half), these both are
brought into practice on the visuvat-day 3. They thereby bring the
halves into the body of the vsacrifice : in order to reach the world of
heaven.
1 The brahmasamari, on which different verses are chanted during the first
half of the year.
- The pragatha indra kratum na abhara, which is chanted on different melodies,
Bee § 2.
tf The abhfvarta falls (at the viauvat-day) on the midday •pavamana-laud and
the vikarriasamari is chanted on indra kratum no, abhara.
2. It is the pragatha (beginning) : ' 0 Indra, bring us ability ' i
i SV. II. 806-807 =RS. VII. 32. 26-27.
*3. This (pragatha) has been ' seen ' by Vasistha, after his son
had been slain l ; he then became rich in progeny and cattle. That it is
this pragatha, is for the sake of obtaining progeny.
l putrahata as Kath. XII. 10: 172. 12 against the -regular hatdputra of TS. II.
5. 2. 1 and Jaira. br. I. 150, III. 26. According to the Anukramanika on RS.
VII. 32. 26 (which is the pragatha here mentioned) : saudasair aguau praksip-
yamanah taktir (the son of Vasistha) antyarp, pragatham alebhe (began to recite the
first half), so 'rdkarca ukte 'dahyata ; tarp putroktam vasisthah samapayateti
satyayanakam ; vasisthasyaivarsain iti tandakam. On this legend cp. below VIII.
, 2. 3, XIX. 3. 8 and Jaim. br. II. 390, 392 in Journal of the Amer. Or. Soc., Vol.
XVIII, page 47 ; op. also Sayana on TS. VII. 4. 7. 1 : vitvamitrasapena hatesu
putresu. .. vasisthah.. . saudasan abhyabhavat, and Kaus. br. IV. 8.
4. (The quoted pragatha contains the words) : ( may we, living,
attain to light '. They, forsooth, who happily traverse the year, attain,
living, to the light.
5. ' Let no unknown, evil-minded tribes, let no unfriendly ones
tread us down*. The evil-minded ones are the thiefs, the impostors.
These they thereby overcome.
6. ' By thine help, o Hero, we will traverse the streams, the ever-
flowing waters'. The streams, the ever-flowing waters,, forsooth, are
the year. This they thereby traverse.
7. (The pragathas beginning :) * to-day and to-morrow conti*
nually ' *, ' thee to-day and to-morrow the men ' 2, ' h i m to-day and to-
morrow * 3 are the linking pragathas ; one of these is to be taken (as
iv. 7. 7. — iv. 8. 3. 61
the Brahman's chant during the second half of the year), for the sake
of congruency. They Jink (the religious performances) of each follow-
ing day (with those of the preceding one).
1 SV. II, 808-809=RS. VIII. 61. 17-18.
2 SV. II. 163-164=RS. VIII. 99. 1-2.
* SV. II. 1041-1042=BS. VII. 66. 7-8.
8. Now they say, however : (the pragatha beginning :) * 0 Indra,
bring us ability ' is to be taken 19 for the sake of prospering.
1 And so does the author of the Arseyakalpa II. 7, page 20.
9. Descending are the months 1.
1 In the second half of the year the course followed in the first half is reversed,
cp. Arseyakalpa, Einleitung p. XXV.
10. In the manner as they climb from here (i.e. from the ground)
on a tree, in the same manner they descend from it : having ascended
unto the world of heaven, they thereby regain firm support in this
world.
IV. 8.
(The go-and ayus-days.)
1. There are the go- and the ayus-stoma (days)1.
1 In the last month, after the three abhiplava six-day periods, follows an ayus
and a go-day. Why runs the text : gaut cayus ca (as XXIV 14.1) instead of ayuJ ca
•ga,us ca 9 Jaim. br. has the same.
2. Two-footed is the Sacrificer : (these two must be performed)
for obtaining firm support.
3. They have a plus and a minus l : after the plus and the minus,
forsooth, the children are born2.
1 The gostoma contains 15 stotriya verses in the bahispavamana, 36 in the
four ajyastotras, 85 in the madhyandinasavana, and 105 in the trtiyasavana : to-
gether 241 ; here is a plus of one stc triya verse above the decimal number (the viraj ) ;
the ayustoma, on the other side, has 9 stotriya verses in the bahispavamana, 60 in
the four ajyastotras, 85 in the madhyandinasavana, and 105 in the trtiyasavana :
together 259 ; here is a minus of one (cp. Arseyakalpa page 7, note 2 and page 8,
note 2.)
2 The male has a plus : the member, the female has a minus : the vulva ; in
accordance with this plus and minus, i.e. out of it are born the young ones. — Cp.
Kath.XXXlII. 2: 27. 16: ekaya gauratiriktoekayayurunaha.ndTS.VlI.l. 11.1-2.
62 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. They are viraj -like1 ; the viraj is food : in food even they obtain
firm support.
1 The number of stotriya verses of the two stomas, together being 500. is
dividable by ten, cp. Kath. 1. c. te sarhstuta virajam abhi sampadyante and TS. 1. o.
(The ten-day rite.)
5. There are the ten days of the twelve day-period l.
1 The dvada&aha without the opening- and the closing day (prayamya and
ndayamya).
6. The ten days are an accomplished viraj ; in accomplished viraj
(in perfect food) they obtain firm support.
7. There are (in this ten day period) the (six) prsthas1; the
prsthas, foorsooth, are strength ; in strength even they get firm support.
There are the Chandomas 2 ; the Chandomas are cattle ; in cattle even
they gain a firm suppart. Then there is that tenth day of used up
stomas)3, of used up metres8, of used up cases4, which is unexpressed h
and Prajap^ti-like 6.
1 The six prsthya days, on which successively the prathasamans (rathantara,
brhat, etc.) are the hotrsamans, i.e. serve for the first prsthalaud.
2 The 7th, 8th and 9th day of the daSar&tra.
3 aptastoma aptacchandas, in so far this day is the final clause (of the nine
days), on which all the stomas, all the metres are again used in due order.
* aptavibhaktika. The rule is that the ajyastotras, at least one of them,
contain a certain definite vibhakti (one of the seven case-forms of declension, the
vocative being reckoned as eighth) of the name of the God invoked (agni or indra)
see below X. 7-9 and Nidanasutra III 9 : athaitah sapta nama vibhaktayah : sa
tarfi tena tasmai tasmat tasya tasminn ity amantritastami ; sa khalu vibhaktim
amantritam (* the vocative ') prathame 'hani karoti (cp. the first ajyastotra : agna
5 yahl) :..tam iti dvitiyS, tarn dvitlye (agnim diitam. .) ; teneti trtiya, tarn trtlye
(agninagnih samidhyale) ; sa iti prathama, tarn caturthe 'hani karoti (jannsya gopa
5 aniruktam prajapatyam; in the words of the prsthastotra kaya na& citra
abhuvad. . . kaya Aacisthaya . . kas tva (SV. II. 32-34) instead of the name of the
deity invoked, the pronoun kah is used, which, as is well-known, represents
Prajapati.
(The tenth day.)
8. What they reveal, that they overdo ; therefore no revealing
should be made l.
iv. 8. 8.— iv. 8. 11. 63
1 Read with the Leyden MS. yad vyahur (instead of yad adkyahur), cp.
below XV. 7. 3 and Kaus. br. XXVIII. 1 : sayo vyaha so 'tirecayati; vyahur is ex-
plained by Say ana as vibruvanti (so to be read instead of vikravanti}. The mean-
ing is : * what is recited too much (or too less).' The tenth day is avivakyam i.e.
if any mantra or any act has been forgotten during the service, or if any mantra or
any act has been practised, that does not belong to it, no one should draw the
attention to this fact, no one should express his opinion about it. Usually, if
such be the case, a prayascitta should take place.
9. Cryptically they bring into practice the anustubh1; the anu-
stubh, forsooth, is Prajapati2; if they perceptibly brought into practice
the anustubh, they would go unto Prajapati8.
1 For the chants of the arbhava-pavamana-laud at a certain moment (cp.
Einl. on Arseyakalpa page XXIV) anuatubh verses are to be taken, usually for the
,4yava4va and andhlgava, which in the prakrti are chanted on aiiustubh's (SV. 1.
545, 546). At this occasion, on this tenth day, however, they are chanted on a
peculiar kind of anustubh, viz. the pipilikamadhya, of 124-8+12 syllables, viz.
SV. II. 714-716, cp. below XV. 11. 8, and especially XV. 7. 2, 5. According to
Baudhayana XVI. 6 : 252. 10-253.7 this tenth day is ananustubham, cp. Agvalayana
VIII. 12. 2-7, Kaus. br. XXVIII. 1 : utsrjyate dasame ' hany anue^up.
- See note 2 on IV 5. 7.
a They would attain the prajapateh aayujyam, in other words they would die
in the middle (before the end) of the sattra, and, as Sayana remarks, the partici-
pants of a sattra, it is true, wish to attain this union with Prajapati, but only
after they have lived long and die at the normal end of life.
10. He, verily, who knows the pith of the sacrificial -session,
becomes (himself) the pith ; of the chants (the samans) the vamadevya
is the pith, of the deities it is Agni, of the metres it is the viraj, of the
stomas it is the thirty- three- versed one *. Having united all of this into
one whole, they rise2.
1 Cp. below XV. 12. 2.
2 This refers to the last laud of the last day but two of the gavam ayana, the
tenth day of the das*aratra, after which they ' rise from the session ' (sattrud
utlisthanti) i.e. they finish the sacrificial ' session.'
11. The theologians say : * have ye risen from a going-on, or from
a still-standing session ? ' *
1 udasthataS can only be the pluti-form of udasthata, 2nd p. plural aor. act.
The tense and person in the question are remarkable. Cp. with this and the next §§
XV. 12. 3-5.
64 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
12. They who rise after chanting the rathantara (saman), these
rise from a going-on (session). Regarding these he should say: 'they
will be devoid of a firm support.' They who rise after chanting the
brhat (Ham an), these rise from a still -standing (session). Regarding
these he should say: 'still-standing (not increasing) will be their
prosperity : they will not be better off ' 1.
1 And for this reason neither the rathantara nor the brhat are to be chosen as
the last saman.
13. They (on the contrary), who rise after chanting the vamadevya,
these rise from pith1 to pith, from fullness to fullness, from support to
support, for the young ones have the intermediate region as their
support 2.
1 Op. IV. 8. 10.
2 Say ana : avakasam antarena samcarananupapattes tasam tadayatanatvam, cp.
&at. br. IV. 5. 2. 13 : antariksayatana vai garbhah. For the rest, the vamadevya
being identified with the intermediate region, they reach the antariksa and thereby
prajfit which is antariksayatana ; cp. also VII. 9. 6.
14. It is on (verses) of thirty-three syllables l : after gaining firm
support among the thirty-three deities 2, they rise.
1 The vamadevya is chanted on the thirty -three-syllabic viraj : agnim naro
didhi0, SV. I. 72=$S. VII. 1. 1-3. = SV. II. 723-725.
2 Cp. TV. 4. 11.
15 The vamadevya is Prajapati-like 1 : after gaming firm support in
Prajapati they rise. The vamadevya is cattle: after gaming firm support
in cattle they rise.
l This saman being composed on SV. I. 69 : kayo, nas citra abhuvad ; ka is the
quasi -my stic name of Prajapati.
IV. 9.
(The tenth day, continued; the mental
laud, etc.)
1. Having performed the patnlsaipyajas *, they (viz. the Chanters)
go up (out of the pracinavam6a &ala, where these oblations have
taken place) in easterly direction and address the (verse) of redundant
metre (beginning) : ' this one of thousand men ' 2 to the ahavanlya-fire
(standing before it, directed to the east) 3.
iv. 9. 1.— iv. 9. 9. 65
1 Cp. C. H. § 252 ; the day closes with the patnisarnyajas, cp. Apastamba
XXI. 9. 14, 15. The Chanters also have to perform those oblations with a special
mantra, Drahy. IX. 3. 23.
2 S. V. I. 458.
3 According to Drahy. IX. 4. 1-2 the Udgatr only chants the saman (thrice),
all three join in the nidhana.
2. The (verse) of redundant metre is (equal to) these worlds l ; in
these worlds they obtain firm support.
1 This equation is not known from any other source.
3. The finale (nidhana) is goh1; the cow (go), verily, is the
characteristic mark of the viraj 2 : in the viraj even they obtain firm
support.
1 The saman (the first one of the two attributed to Gaur angirasa), grame-
5 4 5 :i 111
geyagana XII. 1. 28, begins ayarh saho ha i, and closes : goy234oh. Cp Drahy. IX.
4. 1
2 Probably because viraj is equal to food (milk).
4. Having entered with their face westward (into the sadas) , they
hold the (mental) laud with the verses1 of Sarparajni
1 Ar. arcika V. 4-6=SV. II. 726-728=RS. IX. 189. 1-3. They are chanted on
the gayatra-saman. Cp. Kaua. br. XXXVII. 6 : te samprasrpya sarparajnya rkzu
stuvate and TS. VII. 31.3.
5. By means of these (verses) the Serpent Arbuda removed his
dead skin ; their dead skin even they remove by means of these (verses).
6. Sarparajni is the earth ; on the earth even they obtain firm
support.
7. They chant three (verses) ; three in number are these worlds ;
on these worlds they obtain firm support.
8. Mentally he causes them to return *.
1 For all lauds with the exception of the three pavamana-lauds the Adhvaryu
holds tho upakarana saying: upavartadhvam : « return yo', indicating thereby that
the tnstichs of these lauds are to be repeated, cp. Ap. XII. 17. 9, C. H. § 155,
page 236. For the mental laud these words are not pronounced loudly, but only
said mente. The conclusion of the stotra is indicated to the Hotr not by the word
' this (is the last verse) ', but by looking at him.
9. Mentally he (the Udgatr) makes him ; mentally he (the
Prastotr) sings the prastava, mentally he (the Udgatr) sings the ud-
5
66 THE BBAHMANA OF TWENTY FIVE CHAPTERS
gltha, mentally he (the Pratihartr) sings the pratihara, mentally they
(the three Chanters together) sing the finale1 : for the sake of reaching
the unreached.
i Cp. Baudh. XVI. 7 : 254. 7 sqq., Ap. XXI. 10. 4.
10. What they (the participants of the sattra) do not reach by
means of the voice, that they (the Chanters) make them reach by means
of the mind.
11. On an enclosed space1 they hold the laud : in order that they
may encompass the brahman 2.
1 Probably the two doors of the sadas are covered up.
2 In this way will not go forth from them the mantras, the sacred texts.
12. They hold a colloquy on (the nature of) brahman l : in spiritual
lustre even they gain firm support.
1 brahmodya, brahmavadya or brahmavadya . According to Drahy. IX. 4. 12-
15 the Theologians of the Samavecla give different explications regarding the
nature of this brahmodya. According to Sankhayana XVI. 4. 8 sqq. it is a
dialogue in question and answer between Hotr and Adhvaryu, Brahman and
UdgStr, Brahman and Sacrificer, according to Ap. XXI. 10. 13-11. 10 between,
on the one side, Adhvaryu, Brahman, Hotr, Hotrakas, and TJdgatr, and on the
other side the Yajamana, who answers the questions. These three texts give the
questions which are addressed and the answers which are given, cp. also ASv. X.
9. 2 and Ait. br. V. 25. 22.
13. The Hotr recites loudly the Four-hotr-formulas ; he thereby
holds the recitation following on the laud * ; for that is no laud which
is not followed by a recitation.
1 When the Hotr mentally has repeated the verses of the laud, he recites by
way of Sastra (each stotra must be followed by a corresponding 4astra) the Catur-
hotr -formulas. In the manuals of the Hotr these are given {§ankh. X. 14. 4 and Ait.
br. V. 25. 3-13, Asv VII. 13. 9-10.
14. They abuse * Prajapati ; now that they have got bold of him,
this (fact) is now 2 proclaimed by them (as they think :) * we have got
hold of him.'
1 The abusing of Prajapati consists according to DrShyayana (IX. 4. 17-18)
either in mentioning the evil deeds of Prajapati or in repeating the evil facts done
by Prajapati as recorded by the Adhvaryus and the IJgvedins. Of the Rgvedins
is known the tale of the incest of Prajapati (Ait. br. III. 33, cp. below VIII. 2. 10
and 6at. br. I. 7. 4). Apastamba (XXI. 12. 3) cites several prajapatiparivada -
iv. 9. 14.— iv. 9. 21. 67
mantras, e.g. yat atenan yad vrkandam6an masakan yad aghayavah \ tad u te vrjinam
tv etad vratam etan na me matam.
2 Probably (note the place occupied in the sentence by enam) tavad belongs to
the preceding, not to apamainam.
15. The householder (Grhapati) holds the pillar of udumbara-
wood ; the householder, forsooth, is the reacher of food J, food even he
reaches to them.
1 Cp. urg va udumbarah, passim in all the Brahmanas.— The Grhapati and all
the Chanters after the completion of the mental laud must take hold of the pillar
until the stars become visible, cp. Drahy. IX. 4. 21, 23.
16. They restrain their speech l.
1 Until the stars become visible, Drahy. I.e., An. XXI. 12. 7.
17. Milked out, as it were, are now the metres, used up, and gone
to end ; these they thereby invigorate with juice,
18. and they also link the (religious performances) of the next
(day) with (those of this day).
19. At a sattra the sacrificial fee is the (person) self l.
l At a sattra no cows are given as daksina ; a sacrifice devoid of dataina is
inauspicious ; by the conception here given, the inauspiciousness is removed.
The Brahmana is identical with TS. VII. 4. 9. 1.
20. When one cuts off l from himself, he reaches the fulfilment of
whatever wish he has.
1 avadyati is the technical term for the cutting off from the havis, the sacn -
ficial substance, such as a purodasa. — The TS. 1. c. has : atmanam eva daksinam
nltva suvargam lokam yanti, the Jaim. br. (II. 374) uses the expression sprnvate
' they free themselves ' (?).
21 During two (months1: the first two) he cuts of his hair,
during two (the two following months) his skin, during two his flesh,
during two his bones, during two his mark, during two his fat and
blood 2.
1 Thus Sayana, but it seems preferable to understand with the Jaim. br.
(II. 374) upasadbhyam; if we accept this interpretation, the participants of the
sattra begin their Soma-feast in a spiritual state, as it were. The gavam ay an a
is preceded by 12 dikfa- and 12 upasad-days, see e.g. Baudh. XVI. 13 : 261. 1. If
the Jaim. br. (II. 373) states that there are three upasade, this must be an
error.
68 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
2 Cp. TS. 1. c. and Ap. X. 14. 10 : plva dlksate krao ynjati ; ynd asyanganam
mlyate juhoty eva tad iti vijftayate.
22. Their top-knots they one after another cause to be shaved ;
mishap even they thereby remove from themselves (as they think) : ' let
us go lighter to the world of heaven* 1.
1 Cp. TS. VII. 4. 9. 1 s. f. sikham anu pravapanta rddhya, atho raghiyarnsah
nuvargam lokam ayameti ; Ap. XXI. 13. 4 : sattram ced, vapcinakale sasilchani (pra)
vapante. Ordinarily this shaving takes place after the offering of the vasa maitra-
varuni, cp. C. H. § 256a, page 407, according to Laty. IV. 4. 18, Drahy. XI. 4. 19
the shaving takes place at the e n d of the gavam ayana and with this statement
the Jaim. br. (II. 374) agrees : ' therefore (i.e. because the cows got curved horns
or lost their horns, cp. above TV. 1.2) the participants of a sattra shave even their
top-knots : they then become equal to the cows (who got all the food) '
23. And they also become similar to the cows : in order to get all
food *.
i This refers to IV. 1. 2 ; cp. the quotation from Jaim. br. in the preceding
note (on IV. 9. 22).
IV. 10.
(The mahavrata.)
1. Prajapati created (lit. let loose out of himself) the creatures;
he was emptied out and fell down. To him the Gods altogether came
up; they said: Met us bring together a mighty (fast-)food (mdhad
watam) that will restore him.' * For him they brought together what
food ripens during a yea.r ; that they reached him, that he partook of2 ;
that restored him. * Mighty (mahad), forsooth3, is that food (vrata)
that has braced him.7 Thence the name ' mahavrata '.
1 Cp TBr. I 2. 6. 1 : prajapatih prajah srstva vrtto 'sayat ; torn devu bhiitanarli
rasarp, tejah sambhrtya tenainam abhisajyan, etc. According to the Jaiminlyas the
mahavrata has its name from the words of the deities, who having brought to
Prajapati the pith of the regions, of the waters and of the food, exclaimed : ' We
bring food (vratam) to the great one' (mahsite), Jaim br. 11. 409.
2 Read avratayat instead of avrajayat.
3 On marya (h) as an interjection or particle cp. Pischel, Vedischo Studien I,
page 61.
2. Prajapati, forsooth, is great (mahan), his food even is this
vrata (-rite) 1.
IV. jo. 2.— v. 1. 1. 69
1 According to the explanation of § 1 the word mahavrata is a karrnadharaya
compound, according to the second explanation it is a bahuvrfhi.
3. Regarding this (mahavrata-rite) they say : { in the middle of
the year it is to be undertaken : in the middle (of the body : in the
stomach) the food which has been eaten, restores.
4. . Regarding this (however), they (other theologians) say : * if they
undertake (it) in the middle of the year, they reach the (one) half
of the food, but lose1 the other.' At the end of the year even it is to
be undertaken ; for in the (course of the) year all food ripens.
1 Read here and V. 9. 13 chambatkurvanti instead of samvatkurvanfi.
5. This (a) twenty-four- versed (day) ; the year is twenty -four fold,
food is the twenty -fifth x.
1 In this manner the mahavrata is a pancavim6a-day, cp. TBr. 1. 2. 6. 1-2 :
pancaviihsastomo bhavati, caturvirhmtyardhamasah aamvatsaro, yad cu etasmint
samvatsare 'dhiprajayata tad annam pancavithsam abhavat.
6. The twenty-four*versed opening day (the first but one of the
year's sattra) is (the same as) this finishing day *.
l By this fact the beginning and the end of the year are the same. The purport
of this sentence in this context (in the midst of the description of the mahavrata) is
not very clear. Perhaps this fact, which ought to be mentioned at the end of
the description of the gavam ay ana, is mentioned here by anticipation, before the
lengthy treatment of the mahavrata.
7. Because they bring1 together the food after a year, this
twenty -fifth (stotriya- verse) comes into existence.
1 We expect the imperf., ' because they (the Gods) had brought together', cp.
§ 1. Perhaps the imperfect is intended ; a few times also in the £at. br. the present
is used instead of the imperfect, see Introduction to the edition of the Kanviya£at.
br. chapter III, § 29.— The author of our Brahmaria implies in § 7, that properly
the mahavrata is a caturviros'a day ; § 7 seems to continue § 5.
FIFTH CHAPTER.
(The gavam a y a n a , continued.)
(The mahavrata, continued.)
V. 1.
1. The vamadevya is to be taken for the mahavrata (laud)1.
1 i.e. that part of the first pr$tha-laud, which is designated as the atman,
* the trunk,' cp. V. 2. 1. Jaim. br. II. 411 : vanwtdeoyani evaitasyahnah prftham kar-
yam iti.
70 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
2. The ' head ' is nine-versed l.
1 Literally ' thrice three fold.' The so-called ' head ' of the rnahavrata laud
(i.e. always of the first prstha-laud of the midday service) is chanted in gayatra
melody on three tristrichs, viz. SV. II. 146-148=98. I. 7. 1. 2. 4 ; SV. II. 263-
266=RS I. 84. 13-15; SV. II. 800~802=RS. VIII. 93. 1-3.
3. For threefold is the head : hair, skin, bone *.
1 Cp. TBr. I. 2. 6. 2-3 : tridhavihitdih hi siro Io?na chavir asthi.
4. Fivefold (or five-versed) is the other1 trunk: hair, skin, flesh,
bone and mark.
i itara used as aAAos, cp. § 7.
5. Having made once the /urn-sound they chant ' the head ' (i.e.
the stotriya-tristichs composing this part of the vratasaman) right
ofi l (without repeating any of the nine verses, in their order as given
above).
l Cp. TBr. 1. c.
6. Therefore when the limbs grow fat, the head does not also
grow fat, (and) when they grow lean, it does not also grow lean l.
1 medyanti and krtiyanti accus. plur. neutr. Cp. TBr. I. 2. 6. 3 : tasmat tat
sadrg eva net medyato 'numedyati, na krSyato 'nukrAyati and Jaim. br. II. 408 :
tasmad idam siro tia medyato 'numedyati, na krsyato 'nukrsyati,
7. Again and again returning1 they chant the (tristichs constitut-
ing the) other trunk ; therefore the other trunk (i.e. the parts except
the head) grows fat and lean (but not so the head).
1 i.e. repeating (cp. note 1 on IV. 9. 8.) : for the other parts of the vratasaman
are the pancadasia, saptadaSa, etc. stomas. the required number of verses for which
is got by repetition after the rules laid down in Chapter 2 and 3. Cp. Jaim. br. II.
407 : ' he makes (by repetition) fifteen verses out of the three ; therefore the arm
grows fat and lean with the trunk.
8. The ' head ' is (chanted) on gay atrl- verses containing the word
arka l.
l SV. II. 146 (cp. §2 note 1) : indramid gathino brhad indram arkebhir arkinah ;
according to the Jaim. br. (II. 9) on Jaim. Samh. IV. 5. 2-4=RS. VIII. 1(5. 9-H :
tarn arkebhis tarn samabhify.
9. Arka, forsooth, is food, the gayatrl is spiritual lustre: food
even and spiritual lustre he puts at the beginning (ready for them)1.
1 Or: *he brings in (their) mouth.'
v. 1. 10.— v. 1. 15. 71
10. The * wings ' are fifteen-versed and seventeen- versed ; by
means of the wings the Sacrificer, having become a bird, goes to the
world of heaven.
11. Regarding these two they say: 'they are to be made equal:
either both fifteen -versed or both seven teen- versed : for the sake
of equilibrium.'
12. Regarding this, however, they (other theologians) say : ' if
they are equal, then they are of equal strength.' They a r e to
be made fifteen-versed (the one) and seventeen- versed (the other) : the
bird, forsooth, when holding his wings aslant *, so to say, flies swifter.
1 saclva. . krtva, probably tmesis for sacikrtva (cp. pradaksini. . . kurvate,
Baudh. X. 2 : 2. 10), otherwise ' instead of sad a dual. masc. would be required :
but cp. RS. X. 142. 2.
13. On the right side (i.e. as right wing) the brhat (saman) is to be
taken : the right side of the trunk is the more powerful.
14. But they (i.e. others) say : ' it is to be taken on the left side :
at the side of the Brahmanaccharnsin l ; tristubh-like is the brhat2,
tristubh-like is the Brahmanacchamsin3, tristubh-like is the fifteen-versed
(chant)4.
J Who has his seat in the sadas to the left side of the Hotr.
2 Being chanted on t ristubh- verses : SV. II. 159 160=$S. VI. 46. 1-2.
3 The Brahmanacchamsin is the second of the Hotrakas, just as the tnstubh
is the second metre of the caturuttarcini (Ind. Studien, Vol. VIII, page 16).
* Cp. VI. 1, 8.
15. At the right side the rathantara (saman) is to be taken (viz.
for the right wing) ; at the side of the Maitravaruna * ; gayatn-like is
the rathantara 2, gayatrl-like is the Maitravaruna3, gayatrl-like is the
seventeen-versed (chant)4.
1 Who has his seat to the right side of the Hotr.
2 Because the rathantara sprang from the mouth of Prajapati along with the
gayatri.
3 Because the Maitravaruna is the first of the Hotrakas, just as the gayatri is
the first metre of the caturuttarani.
4 The rathantara (chanted on SV. II. 30-31 =RS. VII. 32. 22-23) is on jagati,
and the jagati contains twice the number of syllables of the gayatri, thus
Sayana,
72 THK BRAHMANA OF TWENTY FIVE CHAPTERS.
16. The 4 tail ' is (a) twenty-one-versed (chant).
17. The twenty -one- versed (stoma) is the support of the stomas,
therefore a bird, having supported itself on its tail, flies up, and,
having supported itself on its tail, sits down 1.
1 Cp. Ait. br. I. 4. 3 : atho ekavimto vai atomanam pratistha, and : taamat
sarv&ni vaydmsi pucchena pratititthanti pucchenaiva pratisthayotpatanti.
18. The yajnayajnlya (saman) is to be taken for the tail, for the
yajnayajnlya (saman) is the tail of the mahavrata *.
1 Probably because the last laud, the agnistomastotra, of the mahavrata-day
is chanted on the yajfiayajfilya.
19. But they (i.e other theologians) say : ' excessive for two-
footed (creatures) is the yajnayajnlya1 ; the bhadra (saman) 2 is to be
taken, for the sake of prosperity 3.
1 Because the ya.j nay ajnTy a on SV. 11. 53, 54=RS. VI. 48. 1, 2 is ou verses
with four padas, but the bhadra ('good ' 'auspicious ') is on d v i p a d a tri-
stubhs (SV. II. 460-462=RS. X. 157. 1-3.)
2 Aranyegeyagana III. 1. 21, composed on 8V. I. 452.
3 And so the Araeyakaipa prescribes the bhadra for the * tail.'
V. 2.
(The mahavrata, continued.)
1. The vamadevya is to be taken for the mahavrata (laud) x ; its
head is the gayatra, its wings are the rathantara and the brhat, its tail
is the yajfiayajnlya.
1 Probably here also (cp. V. 1. 1) the atman-p&rt is intended ; to this assertion
the prescript of V. 2. 6 is a vikalpa.
2. Who knows the thousand 1 that are hitched in the mahavrata,
he obtains a thousand head of cattle.
1 According to Ait. ar. 13. 3. 4 the stotra has thousand verses, see the transla-
tion of Keith, page 219.
3. Its head is the eastern region, this is thousandfold through
the metres; the one of its winga is yonder (world: the sky), this is
thousandfold through the stars ; its other wing is this (world : the
earth), this is thousandfold through the plants and trees ; its trunk
is the intermediate region (the air), this is thousandfold through the
birds ; its tail is the western region, this is thousandfold through the
v. 2. 3.— v. 2. 10. 73
fires1 and the rays (of the sun)2. He who knows thus, obtains a
thousand head of cattle.
1 Because, according to the Commentary, the garhapatya and other fires, as the
Salamukhlya are in the western part of the sacrifical ground.
2 Because the rays of the rising sun go all to the west (Comm.).
4. Regarding this they say (however) : ' the vamadevya is unfit-
ting for the prstha (laud) \ for it is devoid of finale 2.
1 i.e. for the prstha stotra of the hotr ; the usual prsthasamans for the hotuh
prstha are rathantara and brhat, which are nidkanavat^ provided with a nidhana.
2 rco bahirbhutam nidhanam yato 'sya nasti, cp. C. H. § 204, page 315.— For the
anidhana samans cp. below, VII. 3. 5.
5. Without support is the chant that is devoid of finale.
6. The rajana (chant) l should be taken for the mahavrata (laud).
i The melody of SV. I. 318 (aranyagana IV. 2. 19) chanted on S.V. II. 833-335
=RS. X. 120. 1-3.
7. The rajana (saman) is plainly (equal to) food : it is fivefold1,
for food is fivefold 2.
1 The rajana is fivefold either by the fact that all the five parts of it are to be
repeated five times (Ait. ar. II. 3. 4.), or on account of the five times repeated stobha :
hum hum hum hum hum, or on account of the five finales vag, ida, suvo, brhad,
bha.
2 Eating (asyam), chewing (khadyatn), sucking (cofiyam), licking (lehyam)>
drinking (peyam).
8. It is provided with the Atm-sound : thereby there is (that)
characteristic of the vamadevya x.
1 The vamadevya has also (as the rajana, cp. note 1 to § 7) humma in its
pratihara.
9. It is provided with a finale : thereby there is (that) characteristic
of the prsbha (laud) l.
i Which should have a finale, cp, V. 2. 5.
10. The vamadevya1 of five finales2, (chanted) on (verses) of
redundant metre 3, is to be taken as the (prstha) saman of the Brahman
1 The melody of kaya nas citra abhuvad : aranyagana II. 1. 30.
2 iha prajam iha rayim rarano ; rayasposdya aakrtaya bhuyaae ; aganma vamam
idam brhat ; idam vamam idam brhat ; caracaraya brliata idam vamam idam brhaL
3 SV. II 836-838=88. II. 22. 1. 3. 2.
74 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
11. The (verse) of redundant metre exceeds the other metres: the
inahavrata (day) thereby exceeds the other days.
12. By means of the Brahman's saman thereby it (viz. the maha-
vrata-day) makes the other days exceedingly thriving1.
1 Differently the commentary : atimedayati atmanam vardhayati svatovrddham
api punah rajanena samna vardhata ity arthah.
13. It has five finales *, for food is fivefold 2.
* Cp. note 1 on § 10.
2 Cp. note 2 on § 7.
V. 3.
(The mahavrata, continued.)
1. The ilanda1 is to be taken as agnistomasaman.
1 The melody of ar. arcika III. 12 (agnir asmi janmana), registered in the
aranyagana V. 1. 2 (Samav. ed. Gale. Vol. II, page 307), chanted on SV. II.
1166-1171 (cp. Laty. X. 9. 6)=RS. X. 140. 1-6; uhyagana II. 2. 14 (SV. ed. Calc.
Vol. V, page 452). Cp. &ahkh. XVIII. 23. 6, 7 : yady u sarvasmin mlrce stuvlran
etc.
2. The ilanda in a visible way is (equal to) food: it (the ilanda)
is refreshing drink (Ira) and food ( anna ) ; in refreshing drink even
and food they finally l are supported.
l Viz. at the end of the gavam ayana.
3. Its (viz. the ilanda's) metre is the sea1, waving and bristling2;
a sea, as it were 3, waving, as it were, bristling, as it were, becomes he
who is successful 4.
1 The verses are compared with the ocean on account of their great number of
syllables; two of them form a stotriya of 80 syllables.
2 Properly 'hairy', on account of the numberless hairs of man(?). On this
' passage cp. Weber in Indische Studien Vol. VIII, page 108 sqq.
3 Cp. Ait. br. II. 3. 3 : sa em purusah samiidrah sarvam lokam ati ; the sea is
typical of the endless.
+ yo bhavati, cp. XXV. 4. 3. The Jaim. br. II. 413 has : samudra ivakntas twtu-
vana asameti.
4. Therefore it is to be applied on these (verses), for the sake of
prosperity.
5. The finale is vratam l ; thereby the characteristic mark of the
mahavrata is brought about; it is svar1, for reaching the world of
v. 3. 5.— v. 3. 12. 75
heaven ; it is Sakuna (* bird ') l ; as a Sakuna the Sacrificer, having
become a bird, goes to the world of heaven.
l Stobha II. 4, see SV. ed. Calc. Vol. II, page 536 and cp. uhagana II. 2. 14, ed.
Calc. Vol. V, page 463.
6. The yajnayajniya is to be taken as agnistomasaman l.
1 And so does the Arseyakalpa II. 10. a (end). Both cases are known to the
Bahvrcas : cyaveta ced yajftayajfilyam, agne tava 6rayo vaya iti *at stotriyanurfipau
yad ilandam, Ait. ar. V. 3. 2, and Sankh. as cited under note 1 to § 1.
7. That (saman) is to be taken as agnistomasaman, which is not
overreached ( ' overtuned ') by another voice ; the voice (of one person),
surely, cannot overreach ('overtime') the voice (itself); the yajnaya-
jniya is the voice l, in the voice they finally find a firm support.
1 This saman has va(g) for its finale.
8. The varavantiya l is to be taken as agnistomasaman.
1 Varavantiyasamans are gramegeyagana I. 1. 30; VIII. 2. 17 ; XV. 2. 12, 13.
Probably the first of these is meant, cp. notes on XVII. 5. 7 and XVIII. 6. 16.
9. Agni vaisvanara, forsooth, went burning this (world)1; of him
the Gods were afraid ; they warded him off by means of a varana
branch ; because they warded him off (avarayanta), therefore it is called
varavantiya
l Cp. the well-known legend of Agni vaisVanara burning the land, Sat. br.
I. 4. 1. 10 sqq.
10. Therefore the varana is endowed with healing power1, for
by it the gods defended themselves.
1 See e.g. Ath. S. VI. 86. 1. varano varayata ayatn devo vanaspatih \ yaksmo yo
asminn avistas tarn u deva avivaran \\ and cp the remark of Bloomfield in his
commentary on this sukta, Sacred Books of the East, Vol. XLII, page 505.
11. Therefore a Brahmin should not use for drinking a vessel of
varana (wood), lest he may extinguish Vaisvanara1.
i If he drank from such a vessel, he would suffer from indigestion. Vats' v a-
nara is the inner fire, whereby food is digested : ayam agnir vai£vanaro yo 'yam
antah puruse yenedam annam pacyate yad idam adyate, $at. br. XIV. 8. 10.
12. The varavantiya is cattle; cattle is a means of quenching1;
from the year that has been quieted 2 they thereby rise.
1 Cp. note 3 on IV. 5. 11.
2 Or : ' come to rest1 (tantad.)
76 THE BRlHMANA OF TWENTY FIVE CHAPTERS.
V. 4.
(The mahavrata, continued.)
1. With the prana (saman)1 they2 address2 the ahavanlya a
(standing) to the east (of it, directed to the west) ; the prana (or out-
breathing) they thereby gain.
1 The melody of aranyagana II. 2. 1, composed on SV. I. 318.
2 The Udgatr chants the saman, the two other Chanters join in the finale.
3 Of a cityagni, a high-altar built of bricks, because a gavam ay ana sattra is
always connected with the * piling of agni.' The parigana mentioned Jaim. 4rs.
4, Ap. XVII. 12. 10, 11, Baudh. X. 49: 15. 15, Laty. I. 5. 11 sqq., Drahy. II. 1. 8.
sqq., seems to be different from the practice here described, but cp. Laty. III. 9.
4 sqq., Drahy. X. I. 4 sqq.
2. With the apana (saman) l they address the tail (of the
bird-shaped high-altar), (standing) to the west (of it, with their
face directed to the east) ; the apana (or in-breathing) they thereby
gain.
1 The saman (composed on the same verses as the prana) recorded aranya-
gana IT. 2. 2.
3. With the two vratapaksas 1 (* wings of the [maha] vrata) they
address the two wings2 (of the bird-shaped high-altar) ; the regions
they thereby gain.
1 The two samans ar. gana II. 2. 5, 6 (cp. Ed. Calo. Vol. II. page 438), com-
posed on tho same verse.
2 With the first the right wing, with the second the left one.
4. With the ' heart of Prajapati ' l they address the armpit 2 :
excellence 8 they thereby gain.
1 The saman aranyagana V. 2. 15 (cp. Ed. Caic. Vol. II, page 499) composed
on stobhas.
2 The left one according to Drahy. X. 1. 10 : the seat of the heart.
3 Because Prajapati is jyestha
5. With *the invoking of Vasistha ' (vasisthasya nihava) 1 they
address the catvala; heaving reached thereby the world of heaven,
they announce their welfare.2
1 Gramegeya VI II. 1. 36 composed on SV. I. 313, cp. also § 6.
2 driyam vadante; they do this probably by the words of the verse (see
next §), on which the saman is chanted, sumnesv id vo antama madema.
v. 4. 1.— v. 4. 13. 77
6. It is (chanted) on a verse addressed to the All -gods l ; to possess
all forms is the peculiar mark of cattle ; cattle they thereby gain.
1 This melody (of gramegeyagana VI II. 1. 36) is adapted to the verse of ar.
arcika III. 9, see Introduction, Chapter II (page XII.).
7. With ' the success of the session ' l (sattrasyarddhi) they
address the agnldhra ; in success even they are supported.
l Tho saman ar. gana IV, 1. 4 (SV. ed. Calc. Vol. II, page 465) on stobha :
aganma jyotir \ amrta abhuma \ antariksam prthivya adhyaruhama \ divam antarik-
sad adhyaruhama \ avidama devan \ sam u devair aganma hi, cp. IjCS, VIII. 48. 3.
8. It has a four-syllabic finale1: four-footed is cattle; in cattle
even they are firmly supported.
1 suvar jyotih.
9. They repeat the finale until the breath fails them : the whole
(normal time of) life they (by doing thus) reach.
10. With the sloka l and anusloka2 they address the two havir-
dhana (carts) 3 ; glory4 they thereby gain.
1 The saman gramegeya XII. 11. 1 (SV. ed. Calc. Vol. I, page 887) composed
on 8V. I. 439.
2 Grameg. XII. 11. 3 (ed. Cale. 1. c. p. 889) composed onSV. I. 440.
3 The first they chant over the havirdhSna carts standing in front of them,
directed to the west, the second standing behind them, directed to the east.
4 Because they are $ 1 o k a and anu 6 1 o k a .
11. With the yama(saman) * they address the marjallya ; the world
of the Fathers 2 even they thereby gain.
* Ar. gana III. 2. 3 composed on SV. I. 320 (cp. ed. Calc. Vol. II, page 461).
2 Both, mar j aiiy a and pitrioka are in the south.
12. With the ayus- and the navastobhasaman 1 they address the
sadas 2 ; priesthood and nobility they thereby gain.
l Ar. gSna III. 1. 13 and 14, composed on SV. I. 437.
^ The first they chant over the sadas, standing in front of it, directed towards
the west, the second standing behind it, directed towards the east, Drfthy.
X. 1. 17.
13, With the chant of Rsya l they address the garhapatya2.
l Ar. gana V. 1. 22, composed on ar. arcika IV. 9 (ed. Calo, Vol. II, page 324).
78 THE BJEUHMANA OF TWENTY FIVE CHAPTERS.
2 This saman they chant over the old Shavanlya: the s"Slamukhfya-fire,
according to Dhanamjayya standing on the inside of the mahSvedi with the face
turned to the west ; according to &andilya behind it, outside the mahavedi with
the face turned to the east, DrShy. X. 1. 18, 19.
14. All beings (once upon a time) praised Indra with a chant;
Rsya noted that one l of his (viz. Indra' s) members * had been omitted
in (these) chants ; that member of him he praised with this (chant),
thereby he reached the place dear to Indra. Through this (chant) they
reach the place dear to Indra.
i atga, guhyarupa, Cotnm., probably 'secret part.' According to Say ana this
bhogasadanarfl guhyartipam is indicated by the words of the stobha : rtyasa indra
bhuft, maghavann indra bhun, prabhuft and indras tasaraputah (Stobhagrantha II. 6,
SV. ed. Calc. Vol. II, page 538) ; the word bhufi reminding us of the verb bhuj ' to
enjoy.' Probably the membrum virile is meant.
15. If they undertook (i.e. chanted) the finale behind his back 1,
they would fasten timidity upon themselves ; they undertake (i.e. chant)
the finale to his face l : timidity even they (thereby) put aside.
1 paroksam: cryptically, here rather: behind the back (of the God), who is
addressed in the verse : Indra ; pratyaksam : overtly, here rather : to the face of
the God addressed. The meaning is that nought is to be spoken about Indra
but that the God h i m s e 1 f is to be addressed. This is partly the case in the
finale, which contains the vocative indra. Perhaps these vocatives only are
intended by the author of the BrShmana If one does not address a God (in
vocative ), he speaks about him, and this can be a sign of timidity, of a want of
confidence in the power of the ,God. According to Laty. III. 9. 22, Drahy. X. 1.
20 the pr atyaksavada is to commence after the word indra (because this i s already
a vocative), in this case only indra tasaraputah is to be changed into indra tasa-
raputa (voc.). The commentary of Dhanvin on sutra 10 is to be emended: tena
indras tasaraputa iti prathamantam ('the case sign of the nominative') apohyct
indra tasaraputeti sambuddhyantarp ('in the vocative') prayojyarp yatha rdyasa,
indra, maghavan indreti trmi sambuddhyantani tadvad iti. And somewhat
later, instead of Reuter's conjecture pragalbho hi bhrantarp, sarfibodttayitum
ksamafy, we ought to read pragalbho hrlmantain a. k* In the following words,
which give an example for pratyaksavada : * thou art able, o King, to rule the
world', paripalana is to be substituted for Reuter's paripalanarfi. As an
example of paroksavada Dhanvin says: 'but the n on -confident says in his own
home : * this king is able (to rule the world)/ — Finally I subjoin the passage of
the Nidanasutra (VI. 7), which refers to our BrShmana, although I am not able to
translate it : rtyasya tamni kiip, pratyaksam kirn paroksam iti. hrasvarp pratyak-
,*am, draghitavp paroksam; api vendreti pratyatoam indra iti paroksam; api va
grama etad angam acajffe, tat pratyaktam > tasyaisa stiUih syat: tatearam
v. 4. 14.— v. 4. 79
(aic /) iva te payur rjur anaskandha iti ; yathaaamamnayam evopeyur, evam hi brah-
mancwp bhavati. yad vai manusyanarp pratyaksam tad devanam paroksam, atha yan
manusyanam paroksam tad devanam pratyaksam iti. tat kuMam yad asminn
ahani devapratyaksam kuryuh.
Excursus on Pane. br. V. 4.
The preceding khanda treats of the parimddys; i.e. the thirteen
samans to be chanted over the different ports of the birdshaped high-
altar and of the devayajana. According to the Sutrakaras (see Drahy.
X. 1. 1, sqq.) these samans are chanted (by the Udgatr alone, the two
assistant Chanters joining in the finale) immediately before the maha-
vrata laud i.e. the first prsthastotra at the midday-service of the maha-
vrataday. These chants, although being parisdmans (Draby. I. 5. 1), are
to be considered as forming part of the mahavratastotra ; this is apparent
from the fact that Masaka in his Arseyakalpa mentions them ad' belong-
ing to the vrata (vratam prstham: trayoda£a parimddo brdhmanaklptd
indram id gathino brhad etc. II 10. a) ; the Upagranthasutra (I. 2)
confirms this surmise : vrate dvisasiik Girahpaksapucchdndm 'parimddbhis
tray ah pancavimsah, ie.: 'the vrata ( = mahavratastotra) contains
sixty-two verses from the head (9). the two wings (15+ 17) and the tail
(21); together with the parimdd's (13) this makes three twenty-five-
fold (stomas)' (62 + 13=75 = 34-25), cp. Varadaraja on Masaka 1 c. :
etesdm prsthangatvam prsthasya pancaiiimSasampatsiddhyartham uktam,
the whole mahavrataday 'being a pancavirnsastoma. in which each
laud consists of twenty-five stotriya verses. — As to the parlmdds, it is
only in the texts of the Jaiminlyas and the ritual of Safikhayana that
they are also (as in PBr.) indicated by their name (TBr. I. 2. 6. 5
mentions the word only), viz. &arikb. ar. I. 41, s'rs. XVII. 12. 4, where it
is prescribed that the Hotr should mutter (as he usually does before
holding his sastra ; equally do the chanters) the verses on which the
samans (parimdds) are built up. In Sankhtayana as well as in the
Taittirlyasamhita the chants differ from those given by the Pancavim-
sabrahmana ; according to Sarikh. (ar. 1. c.) they are 1. nidhanam
angirasam. 2. bhutecchadam or bhutechandasam sama2. The Jaimi-
1 The word parimada given in the Dictionary of St. Petersburgh does not
exist; in stead of athaitan parimadaft j apart, japali Saiikh. ar. 1. c., 4re. 1. c.) read
parimadam j. j. : *he mutters the texts of the parimads.'
2 I here observe that the words following in the 6ankh. ar. are to be read,
not pratiHhayaitad rupam, but pratie^hayai tad rupam.
80 THE BRlHMANA OF TWENTY FIVE CHAPTERS
nlyas give this name (in the last form) as another name for the rsyasya
vratam (or rsyasya sama), cp. Jaim Sarph., Einl. page 25. The ariha*
vada following in SSnkh. immediately after this saman : priyam indrasya
dhamopajagameii must refer to this saman, not, as Keith in his trans-
lation of the text (the Sarikhayana aranyaka with an appendix on the
mahavrata, London 1908, page 4 note 2) deems more natural, to the next
following one1. A comparison of PBr. V. 4. 14 makes this clear. 3, 4.
krosanukrose (these samans occur in thegramegeya). 5. payah (occurs
in the aranyegeya). 6, 7. arka and arkapuspa (both occur ib.). The
Taitt. Samh. (VII. 5. 8. 1 — 2) enumerates 1. krosa, 2. sattrasyarddhi
(cp. PBr. V. 4. 7), 3 prajapater hrdaya (1. c. 4), 4, 5. sloka and anusloka
(PBr. V. 4. 7). Both traditions differ considerably from the Pane. br. ;
the Taittirlyas stand nearer to the Kauthumas, whilst the tradition
of Sankhayana stands nearer to that of the Jaiminlyas than to that of
the Kauthumas. The Jaiminiyas (JBr. II. 398-403) enumerate; 1.
vis'ves&ip devanam vratam, 2. 3. krosanukrosau, 4. sattrasyarddhi, 5. 6.
vratapaksau, 7, 8. pranapanau, 9. 10. slokanuslokau, 11. 12. nihnava-
bhinihnavau, 13. angirasam sadvimsatyaksaranidhanam, 14. bhute-
cchandasam vratam ; here we have one too many, as also appears from
II. 404, where thirteen parimads are mentioned.
1 jagama is probably 3rd ps., not 1st.
V. 5.
1. Having mounted a throne-seat the Udgatr chants (the rajana
chant l of the vratalaud) ; under the eyes even of the Gods 2 he thereby
gains a seat above (others) 8,
* That only this part of the stotra is meant, appears from V. 6. 7.
2 devasak&ya eva tad uparisadyani jayati, cp. Sat. br. V. 2. 1. 22 : at ha 8 ma
asandim aharanty, uparisadyam va esa jayati yo jayaty antariksasadyam, tad enam
upary aslnam adhastad imah praj5 upasate ; TBr. I. 2. 6. 5 : yasya talpasadyam
anabhijitarp syat sa devanam aarpyakse (op. note 2 on XII. 13. 26) tcdpasadyam
abkijayanlti talpam (—asandlm] aruhyodgayet, talpasadyam evabhijayati, and
Kath. XXXIV. 5: 38. 23 (almost verbally agreeing with PBr.) atho devasaksya
evoparitadyarfi jayanti.
» Because he has been placed higher, nearer to the Gods.
v. 5. 1.— v. 5. 9. 81
2. It is (made) of udumbara (wood) ; the udumbara is food ; food
he thereby retains for himself.
3. Its measure1 is a span : that he may not leave this world 2.
1 The heighth of its feet, Drahy. X. 3. 4.
2 Therefore the feet are no more than a span high.
4. With the metres 1 he mounts : to the world of heaven even he
mounts.
1 With the formulas vasavas tva gayatrena chandasarohantu tan anv ndhi'
rohami etc., Drahy. X. 4. 9.
5. With the metres1 he descends: on this world (the earth)
he gains a firm support.
1 With the same formulas (changing arohantu and adhirohami in avarohantu
and avarohami) but in reversed order, Drahy. X. 4. 9 (where aparuhya is to
be corrected into avaruhya).
6. The whole ' trunk ' 1 is to be chanted by the Udgatr after he has
taken up (certain verses) from all (the other parts of the vratalaud) 2,
in order that he may not be disjoined in these worlds8.
1 Here atman again designates the rajanasaman.
2 The explanation of the words is given below, V. 6. 2-5.
8 In order that the atman (i.e. his rajanasaman) may not be severed from its
head, wings and tail ; see V. 6. 5.
7. When one stotriya (verse) (viz. the last) is not (wholly)
chanted l, he brings down his feet (from the seat) 2.
1 Viz. whilst the prastava is being chanted,
2 And at tho moment when the finale is chanted, he places them on the
ground (Drahy. XI. 4. 7-8), as is implied in the next following §.
8. Simultaneously with the finale1 they2 reach a firm support3 :
on these worlds even they firmly stand.
1 Of the last verse.
2 All t^e Chanters; the Prastotr and Pratihartr have been sitting on kurcas,
eee § 12.
3 They put their feet on the ground.
9. The Hofcr holds his recitation having mounted a swing l ; there-
by a characteristic mark of merriment2 is brought about.
l Cp. Ait. ar. I. 2. 4, Sshkh. ar. I. 7, 6rs. XVJ1. 15. 10. sqq.
6
82 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 mahas according to Sayana means here tejas, which does not suit the context.
Cp. TBr. I. 2. 6. 6 : maho vai plefikho mahasa evannadyasyavaruddhyai.
10. When merriness seizes children, then they mount swings.
11. The Adhvaryu holds his responsorium having mounted a plank
(of udurnbara-wood)1.
* Cp. e.g. Ap. XXL 17. 14.
12. The others1 take their seat on bundles (of kusa-grass) ; they
thereby keep ascending upwards 2.
1 The Hotrakas, the two other Chanters, the Brahman and the Grhapati.
2 Cp. Kath. XXXIV. 5 : 38. 23 : svargam u lokam akramamatia yanti.
13. There are the Abhigara ('praiser')1 and the Apagara
(' reviler ')* ; the one finds fault with them, the other eulogizes them.
He who finds fault with them, drives away their evil lot, he who eulogizes
them, praises what by them has been well-chanted and well-recited.
1 From abhigrnati and apagrnati ; * to praise,' 'to revile'. Outside the
Sfimaveda literature these two performers are given by Katy. (XIII. 3. 4-5), who
has taken them over from the Samavedic literature and in Kath. XXXIV. 5 ; 39. 1
(almost verbally agreeing with PBr.): abhigarapagarau bhavatah ; pra va any ah
sattrinafy taifasati, nindaty anyo ; yah prasafiisati yad evaiyarft, sustutavh su^astam tat
sa pra£a'fh8atyt atha yo nindati yad evaiuatfi auatutafii suJastarfi tat no 'pahanti. The
name of at least one of these officials occurs in Baudh. II. 3 : 37. 1-2 : abhigaro
dkruvagopah safhtirava iti sadasyasya (sc. puruaah) In the texts of the Taittiriyakas
(TBr. I. 2. C. 7) the praising and reviling are combined with the ritual recorded in
Pane. br. V. 5. 14-17. According to the Taittirlyakas namely the Brahmin says:
• these have succeeded, they havo brought about welfare,' the Sudra says : ' these
are taking away ( ? udvasalcarinah) , these have brought about mishap ',
14. An Arya1 and a $udra fight for the hide2; of these two they
cause to win the (member of the) Arya-caste.
1 According to the Commentators on the sutras : a Vaisya. — It is impossible
to decide whether the author of the Brahmana means arya or arya ; the Kath.
points to arya. According to the well-known rule of Panini (II. 2. 34) the
compound 6udraryau means : ' an 5.riya and a Sudra.'
2 The Arya stands inside the mahavedi with his face directed to the south,
south of the Marjaliya (how is this possible ?), the Sudra stands outside the
mahavedi with his face to the north ; they tug at a round, white hide, striving to
obtain it ; first the Sudra pulls; the Arya must win, DrShy. XI, 3. 4-7 ; cp. Kath.
1. o. (39. 3): tudraryau carma vyayacehete. . .aryaiji varnam ujjapayati. . . antarvedy
aryah syad bahirvedi tudrah ; Avetarp carma parimandalarfi ayad adityasya rupam,
op. also TBr, 1. c., Ap. XXI. 18. 4, 19. 9-12.
v. 5. 10.— v. 5. 21. 83
16. The Gods and the Asuras fought about the sun l ; the Gods
got possession of it. Thereupon the Gods throve, the Asuras came to
nought. He thrives himself, his rival comes to naught who knows this .
1 By tugging at it. Read vyftyacchanta instead of °cchantaa. Oertel defends
the reading with participle ('The disjunct use of cases,' page 39), but cp. Kath.
1. c. devas ca va asuraf caditye vyayacchanta, tar?i deva abhyajayan and TBr.
I. 2. 6. 6.
16. In that they cause the (member of the) Arya-caste to win, they
thereby cause themselves1 even to win.
1 On the singular atmdnam cp. Oertel, The disjunct use of oases, page 184.
17. It is a circular hide ; thereby the characteristic mark of the
sun is brought about *.
l Cp. Kath. as cited under § 14 (note 1).
18. At all the corners (of the mahavedi) the drums sound (i.e.
are beaten) 1 ; they thereby gain the voice that is in the trees 2.
1 Drahy. XI. 3. 20, TS. VII. 5. 9. 2-3, Kath. XXXIV. 5 : 39. 6 : sarvasu srak-
tisu dundubhayo vadanti ya diksu vak tarn tenavarundhate ; Ap. XXI. IK. 1, 19. 8.
2 Cp. below, VI. 5. 12, 13. The drums are made of wood.
19. There is the earth-drum l ; they thereby gain the voice that is
in the earth 2.
1 Behind the agmdhra-shed a hole is made in the ground, half inside, half out-
side the mahavedi ; over this hole an ox -hide with the hairy side above, la
stretched, Drahy, X. 3. 1—3, cp TS, VIT 5. 9. 3. Kath. 1. c. (39. 7), Ap. XXI.
18. 2-3.
2 I am unable to trace a passage in the PBr. where it is said that vac entered
the earth. Maitr. Sarph. II. 5. 9 ; 60. 2 : yasurl vug avadat semam pravidat.
20. All (manner of) voices (i.e. music) resound1 ; they thereby gain
that voice that is in these worlds.
l TS. VII. 5. 9. 3: sarva vaco vadanti: sarvasam vacam avaruddhyai, Drahy.
XI. 3. 21, 22, Sankh. s*rs. XVII. 14. 12: kurvanti ghosam ghosakrtah.
21. Accoutred, clad in armour they1 go around2; thereby the
characteristic mark of courage is brought about, and they also pay
honour to the mahavrata.
1 The companions of the king, who, according to the Sutrakaras, also fulfil a
rdle at the feast (DrShy. X. 2. 1. sqq).
84 THE BBlHMANA OF TWENTY FIVE CHAPTERS.
2 Having accoutred themselves with shields etc. to the east of the sacrificial
ground, they go around to the south of it; Kath. XXXIV. 5 : 39. 15 : samnaddha-
kavacah pariyanti, mahavratam eva mahayanty atho sendrataya eva.
V. 6.
(The mahavrata, continued.)
1 . All the officiating priests together should chant the mahavrata
(laud) *.
3 The head, wings, tail and trunk, cp. TBr. I. 2. 6. 4 : sarvena saha stuvanti.
2. The Adhvaryu should chant * the head >1, the Maitravaruna * the
right wing ' 2, the Brahmanacchamsin * the left wing ' 3, the Grhapati
' the tail ' 4, the Udgatr ' the trunk' 6.
1 The nine verses, see V. 1. 2 and Ap. XXI. 17. 3.
2 The rathantara.
3 The brhat.
* The bhadra.
6 The raj an a.
3. When they act in this way, they should eoch of them leave for
the Udgatr 1 one of the stotriya verses (of the chant which he has to
perform), after this (verse) has not (yet wholly) been chanted2.
1 Literally : ' they should, all of them, go near the Udgatr with* etc., op. TBr.
I. 2. 6. 4 : ekaikam ucchiihsanti.
2 Cp. note 1 on V. 5. 7.
4. Having chanted three (verses) of 'the trunk5, the Udgatr
should put in the (last) stotriya (verse) of * the head ' (left over by the
Adhvaryu) ; having chanted the next three (verses of * the trunk'), he
should put in the (last) stotriya (verse) of ' the right wing ' (left over by
the Maitravaruna) ; having chanted the next three (verses of * the
trunk '), he should put in the (last) stotriya (verse) of 'the left wing'
(left over by the Brahmanacchamsin) ; when the last but three or the
last but one stotriya (verse) (of ' the trunk ') has been chanted, he
should put in the (last) stotriya (verse) of ' the tail ' (left over by the
Grhapati)1.
1 In the same way the Jaiminlyas (Jaim. br. II. 408): to, ekaikayastutayo-
dgataram upasamayanti ; ttibhir udgatodgayaty ; atmann eva tad atigani pratidadhati ;
tfismad atmann aftgani pratihitany ; atmanottamayodgayati (' he himself [=5<manS]
chants this last verse left over by each of the others') : tasmad idam atmana ud iva
v. 6. 1.— v. 6. 7. 85
5. They thereby put the limbs on * the trunk ' *, for the obtain-
ment of the world of heaven 2.
1 Cp. JBr. (in note on § 4) and TBr. I. 2. 6. 4 : atman hy aftgttyii baddhani.
2 The method here (in V. 6. 1. 5) set forth is one of the two (for the other see
below, § 7) that may be practised in chanting the vrata laud. It has already been
alluded to above (V. 5. 6). It is remarkable that of all the other vedic texts
(besides the Jaim. br.) it is only the Taittiriya-samhita that accepts this order of
things. The passage of TS. can only be understood in the light of our Brahmana ;
Sayana appears to have no notion of its purport. We read then (TS. VJT 5. 8. 2) :
nawtbhir adhvaryur udgayati. ..sarva aindriyo bhavanti. ..apratihrtabhir udgayati,
whereupon follows the mention of the rathantara, brhat, bhadra and raj ana ; these
nine verses have nothing to do with the anus'loka yaman (mentioned before),
as Sayana believes, but they are the trivrt Siras gayatram, all the verses of which
are indeed addressed to Indra. That they should chant them without pratihara
ia new in the Taitt. Sarah. Even Apastamba (XXL 17. 3 ) seems to have misunder-
stood his own Samhita, as he joins the words navabhir aindrlbhir apratihrtabhir
adhvaryur udgayati na va immediately after anuAlokam stuvate. Besides, in TS.
1. c. 4, the two sentences ekaikayastutaya samayanti and tabhir udgatodgayati agree,
one of them nearly verbatim, with Jaim. br. II. 408 (see note 1 on § 4) and, as
to the matter, wholly with Pane. br. VJ. 6. 3, but these words seem here (in TS.)
to be out of the context, as they follow after parlcadha vinisadya stuvanti, on
which see below, note 1 on VI 6. 7.
6. Now they say. however : ' how could an Adhvaryu or a
Bahvrca1 (i.e. a Rgvedin) chant a saman ' ? No other than the Udgatr
should chant the whole (mahavrata laud) ; that is (something) com-
plete ; in completeness they gain a firm support.
1 As the Maitravaruna and, properly speaking, also the Brahmanacchamsin. —
This sentence alludes to V. 6. 2.
7. Having chanted in the havirdhanashed 'the head,' they
should, taking hold of each other, go in a westerly direction ; then, having
gone round the dhisnyas, to the south of them, and having taken
their seat behind the dhisnya of the Maitravaruna. they should
chant the rathantara (saman) of fifteenfold stoma ; then they
should go together in a northerly direction behind the dhisnya of
the Hotr and, having seated themselves behind the dhisnya of the
Brahmanacchamsin, they should chant the brhat of
seventeenfold stoma ; then, having again gone out (of the sadas) along
the same way by which they had entered (it), they should go round the
agnldhra, to the north of it, and, having taken their seat behind the
86 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
garhapatya (i.e. the salamukhlya), they should chant 'the
t a i r of twenty -one-fold stoma ; then, having again entered (the sadas)
along the same way, by which they had left it, they should seat them-
selves each on his own place, and the Udgatr, having mounted the
throne -seat, should chant 'the trunk'1.
1 This, then, is the ritual recommended m contrast to the one formerly (V. 6.
1-5) described, by the author of the Brahmana. In this way there is still a
connection between the sarmin and those of the rtvij's, by whom, according to the
formerly described, but now rejected ritual, it should be chanted. The ritual of
§ 7 enjoins the chanting of the whole mahavrata to the Udgatr alone. The plural
is due to the fact, that the Prastotr and Pratihartr also take part in the chanting.
The words at the end : te. .. upavitya. . ..udgatatmanodgayati contain aiianacoluthon
caused by the desire to indicate here the seat of the Udgatr. Strictly speaking,
the text ought to run: te . .upavitya ... atmana stuvlran, aaancfim aruhyodgata
atuvita. — To the ritual here described refers the author of Taitt. Samh Vll. 5. 8. 4 :
paftcadhu vinisadya stuvanti: 'having taken their seat on five different places.'
Which are these places, is now apparent from Pailc. br. V. 6. 7. The commentary
of SSyana here is utterly insufficient. Unknown to the Samagas is the prescription
of TS. VII. 5. 8. 4 that the Chanters should perform the first five stotriyas
standing, the- following five sitting. Practically this seems impossible, since
the vittuti is to be marked on the garment by means of the little wooden pegs. The
expression of TS. 1. c. 4 ekaikayastutaya samayanti (cp. note on V. (j. 5 s. f.) seems
to be in contradiction to the preceding words. Here we have a mixing-up of the
two possibilities proposed by the Pane. br. — We see from this § 7. that the essential
part of the mahavrata laud is the atman, ' the trunk ' ; it is only for the chant
of this piece that the Udgatr takes his seat on the asandl.
8. The wives (of the Sacrificers, i.e. of the partakers of the session)
accompany the (chant of the rajana) by (playing on)" apaghatilas ' l ;
the wives thereby fulfil the office of priests (whilst they think) : « let us
go simultaneously to the world of heaven '.
l Behind the Choristers (on them cp. C. H. § 134. d, page 173) the wives of
the Yajamanas take their seat ; each of them has two instruments, a kandavlna and
a picchora ; on these they play all together alternately, first on the kandavina, then
on the picchora. The kandavina is a flute of bamboo, the picchora a guitar, which
is beaten by means of a plectrum, Laty. IV. 2. 5-7, Drahy. XL 2. 6-8. The Jaim.
br. (cp. * Das Jaiminiyabrahmana in Auswahl ' No. 166) enumerates the following
instruments; karkari, alabu, vakra, kapisirani aisiki, apaghatalika (cp. Ap., below),
vlna kasyapl (cp. Ath. S. IV. 37. 4 : aghatah karkaryafi ' cymbels and lutes,' Whitney).
Ap. XXI, 17. 6, 19 names three instruments : apaghatalika, tambalavlna andpicchola :
the second is according to R. Garbe (see his Introduction to Ap. vol. Ill, page VIII)
a tamil guitar. Baudh. XVI. 50 : 260. 9-10 ; 267. 9-10 names also three instruments :
aghati, picchola and karkarlka, on whch cp. the Karmantasutra (Baudh, XXVI.
v. 6. 8.— v. 6. 11. 87
17. B.f.)» fenkh. XVII. 3. 12 has: ghatakarkarlr avaghatarikah kandavlnah picchora
itit read perhaps aghatarlr avaghata\ etc.; but the following passage (sutra 15-17)
is rather uncertain.
9. In every house (of all the Sacrifices) food is being prepared l.
Now, it' they should ask: 'wherefore do they prepare this ? ' 2 thevr
should answer : ' these Sacrificers will eat food/ 8
1 During the other days of the year Brahmins are to be fed in the house ot the
Grhapati (?), but on this day this should take place in the house of all the par-
takers of the session.
2 Or : * What are they doing there ? *
3 Viz. in yonder world.
10. Who speaks evil of those that have been initiated1, takes
a third part of their evil (on himself), who oats their food, a third part,
the ants a third part 2.
1 Viz of those who have undergone the ^ifc«a-rite = the partakers of the sattni.
2 The stress is to bo laid evidently on the s e c o n d third, as this
§ must be connected with the preceding one.
11. They perform with the parimads ; the parimndfi are the skin and
the hair of the mahavrata ; having thereby gained the skin and the
hair of the mahavrata, they retain it (viz. skin and hair) x.
1 The Sruti quoted by Sayana : yad etan ha (read : yadrq aha) vai purutio
devebhyah karoti tadrg asmai '• devah kurvanti is Jaiin. br. 11. 386. On our passage
cp. Jaim. br. 11. 403: 'as man's hairs, nails, hairs on the body, beard, thus are
bhey (viz. the parimads) of it ' (viz. of the mahavrata) and TBr I. 2 0. 4-5 : sarvena
saha xtuvanti, sarvena % atmaftatmcnivi, sahotpafanty ; ekaikam ucchifiisanty atman
hy angani baddhani ; na va etena sarvah puruso ; yad ita ito lomani dato nnkhan
oarimadah kriyante, tany eva tena pratyupyante, i e. * they chant together the
tvhole (mahavrata laud), for through the whole 'trunk' he becomes possessed of
1 trunk ; together they fly (as birds) upward ; they each leave over one (of his
jtotriya- verses, cp. supra V. 6. 4), for on the trunk the limbs are fastened. Man,
lowever, is not complete thereby (i.e. by the possession of solely limbs and
/runk) ; that he gets here and here (i.e. on his limbs and trunk) hairs, teeth, nails
thereby he now becomes complete) ; the parimads are practised, thereby the^e
hairs, teeth, nails) are fixed on (his body)'. I suppose the text has not been
landed down correctly, as the accusatives lomani dato nakhan hang 111 the air.
i*erhaps we should read kurvanti instead of kriyante : * in that the parimads bring
ibout here and here hair, teeth, nails/ etc. For the rest, the Jaiminlyabrahmana
•aises the surmise, that in this context the word panmadah may have a meaning
Ufferent from the usual one (cp. excursus on V. 4) and that it indicates the music
locompanying the chant: after the description of the lute the Jaim. br. IT 46. has :
88 THE B RAH M ANA OF TWENTY FIVE CHAPTERS.
athaita anyah parimadah kriyante, and II. 404 : athaita vacah pravadanti ksudrah
parimadah, whereupon follows the description of the musical instruments.
12. They string the lute ; the lute is the end 1 and the mahSvrata
is the end 2 ; thereby they salute by its music 8 the end by means of
the end.
1 As it is the last or most perfect of all the instruments.
2 The end of the year, the last day (but one).
3 abhivadayanti ' they salute : ' and also : ' they play, make resound.'
13. It is provided with a hundred strings, man, forsooth, has a life
of a hundred years, has a hundred powers l.
1 Cp. Jaim. br. II. 45, 418, Kath. XXXtV. f> : 39. 10, TS. VII. 5. 9. 2.— The
vana is an instrument of wood, according to Sankh. consisting of a kind of crate
and a handle (cross-bar?); ib is covered with the skin of a red ox, hairs on
the outside, it has ten holes at its back side, over each of which ten strings are
fastened ; these strings are manufactured of munja or darbha grass. The strings
are touched by the Udgatr by means of a reed or a piece of bamboo (with its leaves),
that is bent of itself (not by the hand of man) : indrenataya (var. indrana ) islkaya,
Jaim. br., and from this text the word is taken over by Laty.-Drahy. (On
this word cp. note 3 on XV. 5. 21). The Udgatr does not properly play on this
instrument, having touched the strings (see § 14) with the plectrum he orders a
BrShmintoplay on it, Drahy XI. 1. 1-10, cp. Ap. XXI. 18. 9, gankh. XVII. 3. Ml.
14. He should grate on it1 in upward direction muttering the
formulas : ' for out-breathing (I grate on thee) ; for in-breathing (I grate
on) thee; for through -breathing (I grate on) thee.' Having obtained
thereby the out-breathing, the in-breathing and the through -breath ing
they retain these.
1 Ho should touch the strings with the plectrum ; probably this must be done
thrice, each time with one of the formulas. The Jaim. br. prescribes the formulas :
mo no jyotify, vak xatyam, ma no bhadrah.
] 5. Females *, bearing water-Jars go 2 around the mar jallya8, (calling
out :) * here is honey, here is honey. * 4 Accompanied by loud noise
they thereby, having become birds, go simultaneously to the world of
heaven.
1 Female slaves, at least five, at highest fifty or twenty five.
2 4 Dance,' according to Baudh. Ap.
3 Sunwise they go round according to Drahy. -Laty. ; first thrice withershins
(apradakftinam), afterwards silently sunwise, according to SShkh.
4 According to Baudh. and Ap. this call : haimaha, idam madhu is the refrain
of a longer chant, the text of which is given by the SGtrak&ras of the Yajurveda.
v 6. 12,— v. 7. 4 89
V. 7
(The gavam ay ana, continued: the gaurlvita
and other samans during the year.)
1. The Gods divided (distributed) the Voice, what pith of it was
left over, that became the gaurlvita (sarnan)1. This (pith, i.e. this
gaman) revolves along with the anustubh2; the anustubh is Voice, the
gaurJvita is the pith of Voice.
i Gramegeya V. 1. 22, composed on SV. I. 168=RS. VII. 69. 4.
- The gaurlvita occurs on each day of the whole year's session viz. in the
anustubh part of the arbhavapavamana laud, cp. Stfseyakalpa, Einl. page XXIV.
2. Ill that they chant day after day the gaurlvita, they thereby
bring into the Voice the pith of the Voice.
3. He who knows thus, speaks with a pith-full voice 1.
1 With a voice that is rich in pith, not ' dry ' or harsh.
4. It has two * raisings ' l ; these are the two that look out for a
stopping-place in the (journey to the) world of heaven ; by means of
the first (former) they finish the first (former) day, by means of the
following (the second), they pass, in chanting, across2 to the following
day.
1 dvyudasam, udaaa—utksepa : utksepo nama dirghawteaah ; probably the
•2
notation £atya'3123 is meant, which occurs twice in the gaurivita. Instead of
avasanadesau read avasanadardau cp. XI. 5. 19 (which is identical with our §) and
Jaim. br. II. 424 : 'the gaurivita forsooth is (that part of the sacrifice) which has
relation to the to-morrow ; what has relation to the to-morrow, is : progeny, cattle
and the world of heaven. Just as one who has good knowledge of fields comes up
to a village, thinking : * here is a good path, along it we will go ; here is a good
ford, by it we will set across ; here is a good dwelling, here we will dwell,' in this
same way these two raisings of the gaurivita wander (before the journeying troop)
(as) the two (persons) that look out for a stopping-place ; ' the restored text runs :
etad dha vai yajftaaya svaatanarn yctd gaurivitam, praja svaatanarp, padavah svastanam,
svargo lokah svastanam sa yatha ksetrajfto gramam dhavayed : adah sugam, tena
yasyamo, 'dah auiirtkarn, tena tarisyamo, 'dah auvasam, tad vateyama ity, evam etau
gdurivitasyodasav avasanadartiau caratah ; that here also avasanadarSau (the ms.
has *da£au) is the correct reading, is proved by Jaim. br. III. J 7 : ' just as in
ordinary life two (persons) looking out for a stopping -place find a stopping-place
(avasana), so find these two raisings of the gaurivfta the to-morrow for the Gods ;. .
one of these raisings is the person looking out for a stopping-place, avasaya itanyah.
90 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
It is herewith just as if one were to settle down after reaching grass and water
that been looked for.'
2 The translation of abhyativadati (which occurs again VIII. 3. 6) would be in
German : * aie reden hintiber sum nachsten Tage.'
6. The gaurlvita is (that part) of the sacrifice which has relation
to the to-morrow ; if they were to let loose (i.e. not to practise during
the whole year) the gaurlvita, there would be for them neither to-
morrow nor progeny.
6. * The other l (part of the) sacrifice/ they say, ' comes to an end,
but the Voice has no finish/ In that there is day by day the gaurivita,
they thereby again bring into action the Voice for themselves 2.
l Is * other ' used here as aAAo?, or, with $Syana to be taken in the sense of
«'tfiyajfta 1
The L. ."nvita being the pith of the Voice, see § 1.
7. JOay by la^ ^har* iw. Hie (sampnj thr^ V«#., Uie word.' svar
(' heaven ') for its finale *.
1 The sujfiannsaman, Gramegeya XV11. 1. 26, composed on SV. J. 572 =R8.
IX. 106.10, chanted on different verses: the finale (e) upti of the Gramegeya is to
be changed into (e) suvar, cp. Lwty. Vtl. 10. 1 and 7.
»'
8. To the region of1 the Gods ascend they who undertake (i.e.
practise) the saman with the word svar as finale. l He verily, causes the
participants of a sattra to undertake a sacrificial s e s s i o n,' they say,
* who makes them ascend to the region of the Gods.5 No one sitting1
in the region of the Gods conies to distress. In that there is day by day
the saman with the word svar as finale, they suffer no distress whatever.
1 asinah is used because of the idea implied in sattra * session.'
9. ' They verily swerve from this world, ' they say, '- who practise
the sariian with tho word svar as finale. (But this objection is of no
value, for) in that they by means of a verse1 undertake (i.e. chant)
(the word) war2, they get a firm support in this world, in that
(there is) the e-souiid, they get a firm, support in the intermediate
4 region, in that they by means of a saman (chant the word svar),
they get a firm support in y o'n d e r world. In all the worlds they
get a firm support in chanting the svarnidhana (saman).
1 re is equal to earth, saman to heaven or sky ; cp. the well-known mantra :
omo 'ham ami sa tvani etc.
v. 7. 5.— v. 8. 5. 91
2 I propose to read : svar upayanti instead of warupaih yanti. The expression
svar upayanti used a double entente, meaning also * they get to heaven.'
8 The nidhana being e suvar, cp. note 1 on § 7.
10. It is the sujnana (saman)1.
i Cp. note 1 (on § 8).
11. The Gods, in going to the world of heaven, were afraid
of ignorance1; they saw this sujfiana (saman) (' knowledge giving
saman'), and thereby attained knowledge. In that there is day by
day the sujnana (saman), they attain knowledge.
1 Probably : * were afraid lest they should not find their way heavenward.'
V. 8.
(The saman s that must be chanted during
the year, continued.)
1. They who feed the Voice with food, become eaters of food,
they who let it (the Voice) be parched, get parched up.
2. The gaurivita, the sycavasva (and) the nihava, these samans
are the food of the Voice, of these the Voice is the food ; in that these
samans do not fall off l (i.e. are used day by day during the whole year),
they thereby feed the Voice with food and so they all become eaters of
food.
1 According to this BrShmana the three samans here designated, should
day by day be chanted in the anuatubh-part (=voc, cp. V. 7. 1). For the gaurivita
(and the sujnana) this rule holds in the ritual of the Arseyakalpa, not for the
3*ySvasva and the nihava. How is this incongruency to be explained f
3. Stepping on and stepping off they are : stepping on and
stepping off verily is a characteristic feature of the Voice *.
1 The meaning of this sentence is obscure to me.
4. There is day by day the plava (s&man)1.
1 According to Sayana day by day in the brhatl part of the midday service.
I do not find it in the Arseyakalpa.
5. A sea they cross, who enter upon the (sacrifice of a) year ; he,
verily, who without a boat (plava) crosses the sea, does not come out of
it ; that there is the plava (saman), is for reaching the world of
heaven l.
1 Cp. XIV. 5. 17.
92 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
6. By (the words of the finale of the saman) : * may we overcome
all difficulties'1 they overcome what by them is wrongly chanted or
recited (in stotra or sastra).
1 These words are the nidhana of the plava, GramegeyagSna XIV. 1. 34,
see the edition of Calcutta Vol. II, page 75.— The § is identical with XIV. 5. 18.
7. There is the (saman) with the finale okah (' house '), at the
head (i e. beginning) of the six-day-period l.
l See Arseyakalpa I 2 end: pra sunvanayandhasa (SV. II. 736-738) iti..au8ni-
ham okonidhanam ekasyam (on II 737). The okonidhana, Gramegeya X. 1. 29, is
composed on SV. I. 382 ; it has the word okah as finale.
8. To the farthest distance get they who go to the end of the six-
day-period ; that there is the saman with the word * house ' (okah) as
finale, is for knowing (the way)1.
l okonidhana meaning also, ' having a house for (i.e. at) the end.'
9. When one arrives at his own house, he then knows the way in
every direction, all is (as clear as) day l for him.
i diva cp. VIII. I. 13. and Chanci. up. III. 11. 3.
V. 9.
(The time for the consecration: diksa.}
1. On the astaka par excellence * they should undergo the conse-
cration.
1 ekastaka. After each full-moou the eighth day is an a8\aka ; the astaka par
excellence is that aa\aka which falls after the MSghi paurnamasT, i.e. one week
before the beginning of the new year, as it seems, cp. Ap. grhs. XXI. 10 etc. — This
whole ninth khanda (on which see Weber, * die vedischen Naehrichten iiber die
Naksatra ' page 341 sqq.) agrees almost verbatim with TS. VII. 4. 8.
2. The astaka par excellence is the spouse of the year1, during
this s night (=day), verily, it (the year) dwells with her (with its spouse
the Ekastaka) ; having thereby obviously taken hold of the year, they
undergo the consecration.
1 Ath. S. III. 10. 2 : sarnvatsarasya ya patni, ib. 8 ; samvatearah patir eka stake
tava.
2 Head etatfi instead of gatarfi.
3. Of this (term) this is a defective feature that they descend into
the water * without delight 2.
v. 8.6— v. 9. 11. 93
1 Viz. at the avabhrtha, the lustral bath which would then fall after a year, in
winter-time.
2 Cp. Jaim. br. II. 373 : aeva tu paricakpa yad apo 'nabhinandantah 6isire
vabhrtham adhyavayanti and Kaus. br. XIX 3 : samvepamana avabhrthad udayanti.
4. In regard to (a part) of the year that has been torn asunder
they undergo the consecration, who undergo the consecration at the
astaka par excellence 1.
1 Because the dlksa would fall partly in the old, partly in the new year,
'the diksa-d&ya being twelve in number.
5. They are the two seasons that are calkil the last (of the year)1;
in regard to (a part) of the year that is unhappy 2 they undergo the con-
secration, who undergo the consecration with regard to the two
seasons that are called the last of the year.
1 I combine the last words of § 4 : antanamanav rtu bhavatah (so is to be read
instead of bhavate) with § 5. The dlksa, undertaken on the ekastaka, falls in the
last two seasons of the year, which are to be regarded as one whole.
2 Being the last : anta.
6. Therefore the consecration is not to be undertaken on the
astaka par excellence.
7. In Phalguna (month)1 they should undergo the consecration.
1 On Phalguna full -moon -day.
8. The Phalguna (full- moon -day) is the head (i.e. the beginning)
of the year ; at the head (the beginning of the year) having thereby
taken hold of the year they are consecrated.
9. Of this (term) this is a defective feature, that the visuvat (day)
then falls in with the cloudy (season)1.
1 Which would be of bad augurium, because the viauvat is the sun. Tho
middle day of the year wpuld thus fall on the saracl month asvayuja, cp. Weber,
op. cit page 343.
10. On Citra-f ull-moon they should undergo the consecration.
11. The Citra-full-moon, verily, is the eye of the year; in the head
(=at the beginning) is the eye; at the head (=in the beginning of the
year) having thereby taken hold of the year they are consecrated. This
term has no defective feature.
94 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. Four days before the day of full-moon they should undergo
the consecration.
13. Their buying of the soma (then) falls together with the astaka
par excellence ; thereby they do not lose the astaka par excellence1.
1 The dikm lasting twelve days and the somakrayana following immediately
after the dlkea, this last ceremony would, if the diksa were to begin four days
before Citra-full-moon, fall not on the ekastaka, but on the astaka after Citrafull-
moon, the ekastaka being the eighth day after M5gha-full-moon (see on V. 9. 1).
I guess that §§ 12 and 13 had to follow originally immediately after § 2. Of the
ritualistic Sutras Apastamba is somewhat uncertain about the question which
paurnamasl is meant in TS. ; his text (XXI. 15. 5, 6) runs: caturahe purastat
paurriamaayai dlkseran \ maghya ity admarathyah \ caitrya ity alekhanafy. More
explicit is Baudh. XVI. 13 : 260. 5. sqq.: te caturahe purastan maghyai paurnama-
syai diksante , tesam ekaetakayam krayah sampadyata, iti nu yadi samam avijnaya
dlksante ; yady u va etasyam evaikastakayaih samam vijijrtasante (according to the
ritual of XIV. 13 : 176. 6-16), caturaha eva purastat phalgunyai va caitryai va
paurnamasyai dlkmnte , teaam aparapaksasyastamyam krayah sampadyate, tenai-
kas^akam na chambatkurvanti. Baudhayana, then, speaks strongly in favour of my
surmise. For the rest the Jaim. br. (II. 373), disapproving of the ekastaka for
the same reason ns the Pane. br. (see note 2 on § 3), recommends for the dik*a
the term of five or six days after new-moon in the month Phalguna.
14. For them 1 the sutya (i.e. the Soma pressing, the beginning of
the Soma feast days) falls on the first half (of the month, i.e. in the
half of the waxing moon). The months are one after another finished
in the first half (of the month), they rise in the first half ; after them,
having risen, cattle and herbs rise and lucky words are spoken (spread)
about them : ' these partakers of the session have succeeded ?1. They
do succeed.
1 Viz. if they undertake the dlksa four days before full-moon (either phalguni
or caitri),
V. 10.
( T Ir e years- rite with dismissed d a y - r i t e s :
utsarginam a y a n a m . l)
1 Compare TS. VII. 5, 6 and 7, Kath. X1I1. 7, Laty. IV. 8. 8—23, Drfthy. VIII.
4. 4. 8—28, Baudh. XVII. 22, Ap. XXI. 24, Sarikh. XIII. 20.
1. They who practise « dismission J1, make swell (or ' strengthen *)
the year.
1 They who dismiss (remove, abandon) the ritual of certain days out of the
year-rite, cp. note on V. 10. 4 and the text of V. 10. 5.
v. 9. 12.— v. 10. 5. 95
2. If no dismission out of it is made, the year is like an inflated
leathern bag (i.e. like a leathern bag filled with air) ; if they did not
practise dismission, they would die of strangurine.
1 Cp. TS. VII. 5. 6. 2 : yad ahar notsrjeyur yatha drlir upanaddho vipataty evafh
samvatsaro vipatet and Jaim. br. II. 393 : yo vai purna (i.e. purne) avapati vi va vai
tat patati pro, va alryate.
3. The year is out-breathing1, the months are in-breathing1;
in that they practise dismission they put their in-breathing into their
out-breathing 2. The consecrated one who dies before the normal time
of life, is afflicted by the distress of the year out of which no dismission
has been made.
1 prana as the counterpart of udana (usually this is apana), as for instance
£at. br. XI. 2. 4. 5. The months are comparerl with in-breathing, because they
make, as it were, holes in the yoar for the mouth.
2 Elsewhere it seems to be considered as a b a d occurrence when tho udana
passes into the prana (Sat. br. XI. 5. 3. 9 : when the garhapatya-fire is extinguish-
ed. ..udanah pranam apyagat). The thought of § 3 is more clearly expressed in the
Jaim. br. II. 393: 'from a vacuum (the lungs) the out-breathing starts forth.
Prajapati is the year, his out-breathings are the full-moon-days; by dismissing
the full-moon days, they make for Prajapati'8 out-breathing a way to pass out '
(prajapater eva tat pranan uttrjante).
4. Regarding this they say : ' must dismission 1 take place or
not ? '
1 According to Baudh, and Apastamba five days are to be dismissed in the
first half of the year (before the viauvat-day), and five days in the second half
(after the visuvat-day), viz. five jyotis-days : the first day of each first abhi-
plava-aaolaha in the 2nd, 3rd, 4th, 5th and 6th month, and after the visuvat
the last day of each first prathya-sadaha in the 8th, 9th, 10th, llth, and, in the
12th month, the last day of the last (3rd) abhiplava-sadaha (a jyotis-day). In the
first and seventh month there is no utsarga. The ritual thus falling out is replaced
by the offering of a he-goat to Prajapati and different puroda^as, Baudh. XVII.
22 : 301. 7-302. 7, Ap. XXI. 24. 1—25. 4.
5. In case they should prefer to practise dismission, they should
dismiss the ukthas l ; thereby dismission takes place and (at the same
time) does not take place 2.
i Cp. Ap. XXI. 25. 6 : ukthani va (viz. utsrjeyuh). The uktha-stotras and
corresponding Sastrasand grahas of the uktha-days should be dismissed. The state-
ment given here finds, as it seems, its explanation in the Sutra of Drahy.-Laty.
1. c., and cp. VaradarSja on Arseyakalpa I. 7. s.f. (page 12, note 3 of the edition),
where it is set forth that the dismission should take place in this way, that in each
96 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
month the 0th day of the three opening abhiplava-sadahas should be ukthyas,
but the 6th day of the last sad ah a an agnistoma. Now, as the ukthastotras at the
end of the 6th day are optional (cp. Arseyakalpa I.e.), it can be said that by doing
eo, on the one hand," utsarga is made, and, on the other hand, is n o t made.
2 Cp. Ap. L c. 7.
6. But they say also : * it is to be made a ' one-and-three ' stoma l.
Thereby (on the one side) dismission has been obviously brought about,
but on the other side, they press out the soina ' (i.e. they perform
sacrifices of soma).2
1 The day, on which they agree to practise dismission, should be made an
ekatrika stoma (cp. below, XVI. 16) , consisting of stomas alternately of onestotriya
and of three stotriyas. This is another way to obtain utsr^m and at the same
time anutsrstam, cp. Drahy. VIJI. 4. 11 — 14. (Dhanvin is to be read : so ' yam
stotriyalopo numotsarga iti), and Ap. XXI. 21.5, &ankh. XIII. 20. 4.
2 The printed text has abhyutrunvanti ; although this reading is repeated in the
Commentary, it cannot be right, the * and n are not accounted for, and, more-
over, a compound abhyutsunoti does not exist. Now, the Commentary on Laty.
IV. 8. 13 cites this passage with abhyurusunvanti ; that an u must be read is
proved by the Leyden MS., which rightly, as it seems to me, presents : abhy u tu
sunvanti (u ' but', tu * nevertheless '). The ekatrika soma is a pressing, is a sacri-
fice of soma.
7. 'There are, forsooth, holes in the year of those/ they say, * who
dismiss a stoma ' *.
1 Viz, who shorten a stoma in the manner described above, §§ 6. 6.
8. They take hold of (i.e. they immolate) a victim ; of the stoma
even they thereby take hold, for the victim is a stoma1.
1 Because both are destined to offer homage to the Gods; probably the he-
goat destined for Prajapati is meant, cp. note 1 (end) on V. 10. 2, and TS. VII.
5. 7. 4, Sahkh. XIII. 20. 8.
9. On the day immediately before that day on which they intend
to practise dismission, they drive away the calves from (the mother-
cows) '. On the (following) morning they immolate the victim ; they
proceed with its omentum 2, then witht he savana-purodasa, prepared
on eight kapalas 8, for Agni, then with the coagulated sour milk destined
for Indra, then with a mess of boiled rice (a earn) destined for the
All-gods. Thereby the morning service comes about4.
1 To obtain the milk for the samnayya offering to Indra, cp. C. H. § 110. —
Instead of 6va uts rtfab sma iti read ^va utsrasffama iti.
v. 10. 6.— vi. 1. 2. 97
2 Cp. C. H. § HI. o.
3 Cp. C. H. § 143 and cp. § 121.
* Cp. TS. VII. 5. 7. 2-3, Baudh. XVII. 22 : 301. 3-12, Ap. XXI. 24. 3-7.
10. They then proceed with the pasupurodasa prepared on eleven
kapalas1, then with the savana-purodasa on eleven kapalas2, then with
a purodasa prepared on eleven kapalas destined for (Iridra) accompanied
by the Maruts, then with a mess of boiled rice destined for Indra.
Thereby the midday-service comes about 3.
1 Cp. C. H. § 185.
2 Cp.C. H. §186.
3 Cp. TS. 1. c. 3, Baudh. 1. c. 301. 12-15, Ap. 1. c. 8.
11. They (then) proceed with the offering of the victim, then with
the savana-purodasa prepared on twelve kapalas, then with a purodasa
prepared on twelve kapalas destined for the All-gods, then with a mess
of boiled rice destined for Agni and the Maruts. Thereby the third
service comes about l.
i Cp. TS. 1. c. 3, Baudh. 1. c. 301. 15—302. 1, Ap. 1. c. 9.
12. Having proceeded with the prsadajya they perform the patnl-
samyajas *.
i Cp. C. H. §§ 246, 252, Baudh. 1. c. 302. 1-2, Ap. 1. c. 12.
SIXTH CHAPTER.
( In the Chapters VI — IX. 2 the Jyotistoma, ukthya, atiratra.
i.e. the prakrti of all the ekahas and ahlnas is described.)
(The jyotistoma-agnistoma.)
(VI. 1, 2: Origin of the sacrifice, its stomas.)
VI. 1.
1. 'Prajapati desired: 'may I be more (than one), may I be
reproduced/ He saw that agnistomaand practised it; by it he created
the creatures.
2. It was by means of the eleventh laud (stotra) of the agnistoma
that he created them and by means of the eleventh month of the year ;
7
98 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
then he laid hold of (seized) l them by means of the twelfth laud and the
twelfth month of the year.
1 paryagrhnat, meaning as VI. 5. 14.
3. Therefore the creatures (the women), having borne their young
ones during ten months, bring them forth in the eleventh month and
do not bear them beyond the twelfth (month) ; for by means of the
twelfth (stotra and month) they were seized. He, then, who knows
this, gets the (born) children and brings forth the unborn ones1.
1 pra jata janayati probably with the Ley den ms. is to be corrected, read :
prajata janayati, cp. TS. VII. 1. 1. 3.
4. From these (creatures) being seized (by Prajapati) the mule
went forth * ; he went after it and took away its seed 2 ; this he wiped
off on (transferred to) the mare3; therefore the mare has double seed4,
therefore the mule is barren, for its seed had been taken away.
1 Litt : 'passed beyond' atyakramat. cp. aiyaprarata of TS. VTT. 1. 1. 2.
which passage is nearly identical with~PBr.
2 Read adalta instead of adalta.
3 Read tad vadabayam nyamart tasmad, etc.
4 As it brings forth a horse and a mule, cp Sat. br. VT. 3. 1. 23.
5. Therefore it is not fit to be given as a sacrificial fee, for it
exceeded (i.e. went beyond) the sacrifice1, it could (however,) be the
sacrificial fee for an excessive (or redundant) (sacrifice) 2, for congru-
ence's sake : it must be given at the laud of a sodasin ; the sodasin,
forsooth, is an excessive (or 'redundant') sacrifice; he (then) gives at
an excessive (sacrifice) an excessive (sacrificial fee).
1 « Prajapati ia the sacrifice' (see e.g. Maitr. S. III. 6. 5 : 65. 3).
2 One that exceeds the measure of a normal sacrifice, as does the sodasin with
its sixteenth laud.
3 Cp. on VI. 1. 1-5 Oertel in Transactions of the Connecticut Acad. of Arts
Vol. XV, page 176 sqq., where the corresponding passage of J. Br. is given.
6. He (Prajapati) wished: 'may T create the sacrifice.' Out of
his mouth he created (let forth) the ninefold (ninevorsed) stoma ; along
with it of the metres the gayatrl came into existence, of the deities
Agni, of the men the Brahmin, of the seasons the spring l. Therefore, of
the stomas the ninefold one is the mouth (or the beginning or ' the
chief one'), of the metres the gayatri, of the deities Agni, of the men
vi. 1. 3.— vi. 1. 11. 99
the Brahmin, of the seasons the spring1 Therefore, of the stomas
the ninefold one is the mouth (or * the beginning ', or £ the chief one '),
of the metres the gayatrl, of the deities Agni, of the men the Brahmin,
of the seasons the spring. Therefore the Brahmin by his mouth (his
word) is strongest, for he is created from the mouth (of Prajnpati) 2.
1 A Brahmin must perform the upanayana and establish his sacred fires in the
spring.
2 With this and the following §§ cp. TS. VI 1. I. I. 4—0.
7. Strong with his mouth (his word) is he who knows this.
8. Out of his breast, his arms, he created the fifteenfold (or
fifteen-versed) (stoma) ; along with it of the metres the tristubh came into
existence, of the deities Tndra, of the men the Noble, of the seasons
the summer 1. Therefore the stoma for a noble is the fifteenfold one, his
metre is the tristubh, his season the summer Therefore his strength
lies in his arms, for he is created from the arms (of Prajapati).
1 A Ksatriya must perform the upanayana and establish his sacred fires in the
summer.
9- Strong with his arms is he who knows this.
10. Out of his middle, his membrum virile1, he created the
seventeen-fold (stoma), along with it of the metres the jagatl came
into existence, of the deities the All-gods, of the men the Peasants,
of the seasons the raining season2. Therefore the Peasant, although
he is lived upon 3, does not decrease, for ho is created from the mem-
brum virile. Therefore he is rich in cattle, for the All gods are his
deity4 and the jagatt is his metre and the rainy season is his season5.
Therefore the Brahmin and the Noble must live upon him, for he is
created (from the part) below (them).
1 ' From the middle, the belly,' TS.
2 A Vaidya must perform the upanayana and establish his sacred fires iii tho
rainy season.
3 By Brahmana and Ksatriya.
4 Who are a plurality.
6 In which season cattle accrues.
11. Out of his feet, his firm support, he created the twenty -one-
fold (stoma) ; along with it of the metres the anustubh came into exist-
ence, of the deities none, of the men the Sudra. Therefore the Sudra
100 THE BRXHMANA OF TWENTY FIVE CHAPTERS.
is, it is true, rich in cattle, but excluded from the sacrifice, for he
has no deity, as no deity had come into existence after him. Therefore
he does not bring it farther than to the washing of the, feet l, for he is
created out of the feet (of Prajapati), Therefore the twenty-one-fold of
the stomas is the firm support2; for it is created out of his firm footing
(the feet of Prajapati). Therefore they8 do not transpose4 the
anustubh along with the metres 5.
1 Of the three higher castes, see e.g. Hir. grhs. I. 12. 19.
2 It is the last stoma of the agnistoma (the yajfiayajmya), on which the whole
Soma-feast is resting (pratitinthati).
3 The Chanters.
* In the vyiidha-dvac]a6aha, cp. Ait. br. IV. 27, Sat. br. IV. 5. 9, TS. VII. 2. 8.
5 / e. the anustubh metre is not transposed along with (arm) the gayatri,
tristubh and jagati, but it retains its own place in the vyudha dvadas'aha.
12. For the sake of separating good and bad (prosperity and
adversity)1.
1 In order that the good, the better (viz. the gayatrl and the other two metres)
may not be mixed up with the bad, the inferior (viz. the anmtubh, sprung out of
the feet).
13. Separation of good and bad comes (unto him) who knows this.
VI. 2.
(The stomas of the normal sacrifice.)
1. He, forsooth, who knows the stomas to be provided with an
explanation1, comes into the possession of the explanation1,
1 I.e. of the objects, indicated by the explanation in the next following §.
Perhaps, though upadesanavat has a different meaning, the one * being in the
possession of a explanation' does not seem to fit in with Kath. TX. 16 : 119. 15:
ya evarp devan upadetanad vedopadefanavan bhavati.
2. The ninefold (stoma) is the breath1 ; the fifteenfold one is the
half month2; the seventeenfold one is the year3; the twenty -onefold
one is the sun 4. These are the stomas provided with an explanation ; in
the possession, of the explanation is he who knows this 6.
1 The breath being threefold as prana, apana, vyana, or, if we take trivrt in
the sense of * containing nine *, the seven pranas in the head : mouth, nose
(2), ears (2), eyes (2) and the two in the body, thus Sayana
2 The half -month consisting of fifteen days.
3 The year consisting of seventeen parts, 12 months and 5 seasons.
vi. 1. 12 —vi 3. 2. 101
* The sun is the twenty-first, as there are 12 months, 5 seasons, 3 worlds, the
sun being the 21st, see the passage of TS. in note 5.
5 C.p. TS. VJI. 1. 1. 6: * the trivrt is the breath, the pancadas'a is (equal
to) the half months, the saptadaSa is Prajapati, three are the worlds and the sun is
the twenty -first (=rekavim4a stoma) ; on him (the ekavirnSa) they repose, in h i m
they have firm support ; he who knows this, reposes on him, has firm support
in him.'
3. The thrice nine-fold (i.e. twenty-seven-versed) (stoma) is (equal
to) these worlds ; through the Brahmana of the thrice-nine-fold (stoma)
these worlds are thrice renewed1.
1 Meaning doubtful, the words trinavasya vai brakmanena are passed over in
silence by Sftyana. On the whole cp. Sat. br. VIH. 7. 2. 17 sarve hy ete lolcas
rivrtah.
4. He who knows this, gets firm support in these worlds.
5. The thirty-threefold (stoma), forsooth, is (equal to) the deities :
the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati and
the Vasatkara are the thirty-second and thirty-third *.
1 trayastriMau, a similar kind of elliptic dual is dvadaAau IV. 1. 2.
6. A sacrifice at which the Gods are present l is performed by him
who knows this.
1 Read sadevena as one word.
7. He who knows the ruler, becomes a ruler ; the thirty-three-fold
is the ruler of the stomas, man is the ruler of animals.
8. Therefore the other animals eat (with their head) bent down,
but man (eats in) erect (position), for he is the lord.
9. Ruler over his equals becomes he who knows this.
VI. 3.
(The name jyotistorna; its stomas.)
1. The agnistoma, forsooth, is t h e sacrifice.
2. The other sacrifices are performed for (the obtainment of) one
(special) desire, (but) the agnistoma for (the obtainment of) all l.
1 Cp. a quotation in the Comm. of Sayana : ukthyena pa6ukamo yajeta Hoda6ina
vlryakamo yajeta vajapeyenadhipatyakamo yajeta, and Ap. XIV. 1. 2.
102 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
3. The agnistoma (comprises) twelve lauds, the year twelve
months ; in the course of the year the domestic animals bring forth,
thereby it is conducive to cattle (and) successful.
4. There are twelve lauds (and) twelve recitations, that makes
twenty-four ; the year has twenty-four half-months ; in the course of the
year the animals bring forth, thereby it is conducive to cattle (and)
successful.
5. On Agni the laud aw well as the recitation reposes l ; thereby it
provides spiritual lustre.
1 The last laud, the yajnayajniyastotra, is ayneya and thus also the last
recitation : the agnimaruta Sastra.
6. 'Why is the jyotistoma called thus' they (the theologians)
ask, When it is chanted through to the end, it becomes (equal to) the
viraj 1 (and) the viraj is the light (jyotis) of the metres.
1 The viraj is a metre of ten syllables (dasakrara vat, virat, Sat. br. I. 1. 1. 22)
and all the stotriya verses of the whole jyotistoma are 190 m number (9 + 60 of the
morning service, 15 + 68 of the midday service, 17 + 21 of the afternoon service),
which number being dividable by 10, contains the number of syllables of the
viraj, op. Kaus. br. XV. 5 : virad va agnirtomo, navatitatam stotnyah sampadyante
and Jatm. br. 1. 235 : etad dha vai paramam vacah krantam yad dasety, etcivad dha
paramam vak cakrame : tad yat paramam vacah krantam tat sarvam apnavamti ; . .
sa va efaitasam eva navatidatasya stotriyanam prasamsa, navatisatam hy evairo
'gnifitomah samt>tutaft stotriya bhavanti ; cp. also TS. VII. 1. 1 : 'Light is generative;
the light of the Gods is Agni ; the light of the metres is the vhaj, (the light) of the
Word (is) the viraj ; in Agni it (i.e the stotra destined for Agni) ends ; it becomes
the viraj ; therefore (this Soma-rite) is called the agnistoma, ' the Light-chant.'
With this § op. X. 2. 2.
7. A light among his equals becomes he who knows this l.
1 A light, as <£ao? — acoTTypi'a.
8. The agnistoma, indeed, is the chief sacrifice *.
1 Or 'the sacrifice of the chiei (God)' viz. Prajapati, cp. TS. VII. 1. 1. 3-4:
4 therefore they say : ' it is the chief sacrifice '. Prajapati is the chief, for ho sacri-
ficed with it at the beginning.'
9. Prajapati created the beings; these did not yield him the
supremacy ; he saw that agnistoma and practised it. Thereupon the
beings yielded him the supremacy.
10. Him his equals yield the supremacy, who knows this.
vi. 3. 3.— -vi. 3. 13. !03
11. Now, as regards the saying : < to the gayatri belongs the morn-
ing-service, to the tristubh the midday-service, to the jagati the after-
noon-service,1 where, then, (does) the fourth metre, the anustubh,
(come in) ? '
1 This statement is found often e.g. TS. II. 2. 9. 5-6. Sat. br. IV. 2. 5.
20.— Strictly spoken, only the pratahsavana is chanted on verses in gayatri
metre ; the madhyandma savana ends with a tristubh and the trtlya
savana with a jagati, cp. Introduction to tho edition of Arseyakalpa, page XXIV.
By a highly artificial reasoning the Jaim. br. (I. 242) reduces all the verges of the
midday service to tristubhs and all those of the afternoon service to jagatis: «of
this agnistoma, forsooth, the morning service results in gayatri, the midday service
in tristubh, the afternoon service in jagati. The morning service results by itself
wholly in the gay atrl.— Four metres (convoy) the midday service : the gayatri,
the brhati, the kakubh and tho tristubh. Of this kaknbh of 28 syllables he puts 20
syllables on the gayatri and so this (gayatri) becomes a tristubh (of 44 syllables) ;
the remaining 8 (Syllables of the gayatri) he puts on the brhati (of 30 syllables)
arid so this (brhatf) becomes a tristubh : the tristubh (of the midday service}
is (already) tmtubh.— Six metres (convey) the evening service: the gayatri, the
usnih and kakubh, the anustubh, the jagati and the brhati Of this gayatri of 24
syllables he puts 20 syllables on the kakubh (of 28 syllables), so this becomes a
jagati; the four remaining syllables he puts on the usriih (of 28 syllables); this
becomes an anustubh of 32 syllables ; the anustubh is anustubh ; this (anustubh) he
divides in two equal parts and the 16 syllables (obtained in this manner) he puts
on the anustubh (of 32 syllables), so this becomes a jagati (32+16=48); the
following one is of itself (already) a jagati; the 16 remaining syllables he puts on
the brhati of the yajnayajmya ; thence results a jagati of 52 syllables (36 + 10):
four too many for a jagati ; (these) are the four-footed animals, or the teats : the
milking of tho viraj, or the firm footing (the four feet of the domestic animals).'
According to others, however, there are no four syllables left over ; three of them
are to be reckoned to the verses of the vamadevya (SV. II. 32-34) and one to those
of the yajnayajmya, the vamadevya verses namely are short of three syllables
in the padas kas tva satyo madanam, abhl su nuh sakhlnam and avita jaritrnam ;
the yajflayajnfya verses are short of one syllable in the pada uta trata tanunam.
12. Along with the suppression of the metres the Sacrifice! is
suppressed 1.
1 And therefore the anustubh also ought to come in.
13. The gayatri has eight syllables, the Aim-sound is the ninth ;
the tristubh has eleven syllables, and the jagati twelve : by means of
the metres he reaches the anustubh x, in order that the Sacrificer may
not be suppressed.
1 Of 32 syllables : 8 + 1 + 11 + 12=32.
104 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
14. He forsooth, who knows the anustubh, coming along with the
services, to reach everywhere1 (to share in all), reaches everywhere
(shares in all); the anustubh, indeed, coming along with the services,
reaches everywhere ; so he who knows this reaches everywhere (shares in
all)*.
1 The Petersburg!! Diet, takes sarvatrapi as one word, an adjective, meaning
'reaching everywhere,' but from sarvatrasyapi it appears, that sarvatrapi are two
words.
2 The precise meaning of this § is far from clear to me. The parallel passage
of the Jaim. br. (I. 284) runs: ' he who knows the anustubh to reach everywhere,
shares in all that is good : the gayatrT is of 8, the tristubh of U, the jagatl of 12
syllables, the word 'voice ' (vak) is the nidhana of the yajfiayajfiiya; that makes
32; the anustubh is of 32 syllables. She (the anustubh) shares in the morning
service, in the midday service, in the afternoon service ; she shares in the priest,
hood, in the nobility, in the peasantry; she shares in this world, in the inter,
mediate region, in yonder world. He who knows the anustubh to share in all, shares
in all that is good '. Probably we have here the compound apibhnvati ; from this
api a quasi substantive is derived.
15. When the nobles undertake a journey, they yoke the strong-
est of their horses. The ninefold, fifteen-fold, seventeen-fold and
twenty -one-fold, these are the strongest of the stomas, these he (the
Chanter) yokes (i.e. applies), in order to reach the world of heaven.
16. It (viz. the agnistoma-jyotistoma) is a catustoma l ; the catu-
stoma, forsooth, is a support 2 : in order to gain a support (it is practised).
1 Comprising the (first) four stomas : trivrt, paflcadas*a, saptadaga and
ekavim^a.
2 Because of the number four (four feet of the animals).
VI. 4.
(The special functions of the Udgatr: the erec-
tion of the pillar.)
1. Prajapati distributed the strength (life-sap, or food) to the
Gods l ; therefrom the uduinbara came into existence. Related to
Prajapati, forsooth,. is the udumbara, related to Prajapati is the Udgatr.
In that through his first2 act the Udgatr takes hold of the pillar of
udumbara (wood), he chooses by means of his own deity himself for the
function of officiating priest 3.
VI. 3. 14.— vi. 4. 7. 105
1 * Udumbara (ficus glomerata) is urj ', a common equation in the Brahmanas,
see VI. 4. 11 and Sat. br. III. 2. 1. 33, VI. 6. 3. 3: taarnat sa sarvardrah tsarvada
ktiri, further cp. TBr. I. 1. 3, 10: *deva va urjarp vyabhajanta ; tata udumburn
udati^hat.
2 The erection of the pillar is first act for which the Udgatr is required, see
note 2 on the next §.
3 The Udgatr not being 'chosen for the office, as are the other priests (op.
C. H. § 141. b) ; vrnate 'nyan rtvijo nodgata (mm), Jaira. br. I. 70.
2. He raises it (with the formula) : * Let Dyutana *, the sou
of the Maruts, raise thee ; prop the sky ! fill the air ! make the earth
firm'2.
1 Nitana, Maitr. S., Kath.
2 See Laty. I. 7. 1-3, Urahy. II. 3.1-3: * When he (the Udgatr) is going to set up
the pillar of udumbara wood, he should betake himself to the east of the sacrificial
ground, if his dwelling be on the south of it, to the north of the sacrificial ground, if
his dwelling be elsewhere (these restrictions are made to prevent the Udgatr from
nearing the devayajana from the west side) ; (he should thereupon enter tho sacri-
ficial ground at the north side between utkara and catvala). Having entered (the
sados) between the two holes destined for the doorposts of the sadas, he should
betake himself before (i.e. to the oast of) the pillar of udumbara-wood (which is
lying with its point to the east) and, standing with his face towards the north (and
hia back to the south), he should raise it, together with the Adhvaryu, with (the
formula) : ' Let Dyutana thee.' — See the references in C. H. § 93. b.
3. He takes hold of it1 with (the formula): 'I set thee in the
seat of Ayu, in the shadow of the Favouring one 2, in the heart of the
ocean ' 2.
1 Cp. Laty. 1. c. 4, Drahy. 1. c. 4.
2 i.e., according to Sayana, 'the protector of the sacrifice.'
4. Ayu, forsooth, is the sacrifice ; for it this seat is prepared.
5. The sacrifice, forsooth, is the one that favours ; for it thi^
shadow is prepared.
6. In the middle of the trunk is the heart, therefore in the middle
of the sadas the pillar of udumbara-wood is erected.
7. 'Salutation to the ocean! Salutation to the eye1 of the
ocean ! ' he says 2 ; the ocean, forsooth, is the Voice, the eye 1 of the
ocean is the Mind ; to these two he thereby brings salutation.
1 caksuse, caksus, although Laty., Drahy. and Jaim. s*rs. have caksase.
106 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 < He ', the Udgatr mutters this yajus after he has put down the pillar into
the hole, Laty. 1. c. 5, Drahy. 1. c. 5.
8. ' May not Yunarvan a leave me ' he says ; Yunarvan, forsooth,
is the saman ; being about to exercise his priestly function, he thereby
brings salutation to the saman.
1 The meaning of the word is unknown, Jaim. br. I. 70 has yonorvam, Jaim.
4rs. yonorva. Say ana : yunardharcah puruftak yunarti prapnotiti yunarva. — The
viniyoga of this yajus is the same as given under the preceding §.
9. He, who, having saluted the saman in this manner, exercises
with the saman his priestlv function, is not deprived of the sa-^an, nor
does the saman repel him*.
10. And he who curses him, comes to distress.
11. 'Strength art thou, the giver of strength; give me strength,
put into me strength, give me food, put into me food ' x (he says) ; the
sadas, forsooth, is the belly of Prajapati, the udumbara is strength ; in
that the (pillar) of udumbara-wood is created in the middle of the
sadas, he brings to his children (and young ones) strength : food in the
middle,
1 An ity aha or simple itl seems to be missing in the text. The viniyoga as
under § 7.
12. Therefore, where this (pillar) becomes worn out1, then the
progeny becomes hungry.
1 According to Sayana this refers to the preceding formulas which accompany
the setting up of the pillar: if it is set up with these mantras, the pillar will
n o t be worn out and the Sacrificer and his children and cattle will not suffor
from hunger: pomka ha tvai bhavanti, Jaim. br. I. 71.
13. The food of the Gods is the saman1 ; in the saman (i.e.), in the
food he thereby puts strength for the Gods and he himself, resting on
strength 2, thereby distributes strength to his progeny.
1 Cp. Samavidh. br. I. 1. 2 : sa (prajapatih) va idam vitivam bhutam asrjata,
tasya samopajwanam prayacchat.
2 ilrji dritah ; in the Jaim br. I. 71 and in the Sutras of Laty. and Drahy. the
question is moved, whether the Udgatr must lean against the pillar, or not :
upasprSyaSnt, nopasprjyaSm iti mlmaihsante. The conclusion of the Jaim. br. is:
upasprtya na svasprfitenaivodgeyarp ; perhaps we must restore upasprtya svaspr0:
1 leaning lightly against it ' because if he did not lean against the pillar, the Udgatr
would exclude himself from food (= udumbara).
vi. 4. 8.— vi. 5. 1 107
14. Sitting with his face directed to the north1 chants the Ud-
gatr; he thereby endows the northern quarter with strength. Sitting
with his face directed to west1 chants the Prastotr ; he thereby endows
the western quarter with strength. Sitting with his face directed to the
south chants the Pratihartr ; he thereby endows the southern quarter
with strength. Directed to the east the other priests exercise their
priestly functions 2 ; therefore this one is the strongest of the quarters,
for this (quarter) is favoured by the most (i.e. the plurality of the
priests).
1 The Sutrakaraa agree, with one slight exception : the Prastotr seats himself
directed to the west, to the north the Udgatr ; having gone behind (i.e. to the west of)
the Udgatr, the Pratihartr seats himself, regarding the intermediate quarter : the
south east, Laty. T. il. 9—21, Drahy. III. 3. 28, cp. C.H. § 134. d.
2 See e.g. &aiikh. T. 1. 13, Baudh. TI. 2: 35. 18: prahmukhah. .daivani kar-
mani Icaroti.
15. The theologians say : ' for which cause do the other officiating
priests exercise their functions directed to the east but the chanters
after they have turned round (to the) different l (quarters) ? ' ' For the
seeking of the quarters, for the pleasing of the quarters ' he should
answer. Therefore food is found in all the quarters, for all the quarters
are sought and pleased.
1 Instead of vipankramya the Jaim. br. I. 72 has viparyavrtya di,4ah.
VI. 5.
(Continuation: the placing of the dronaka-
1 a s a , of the pressing stones, of the strainer;
the pravrta-oblations.)
1. Prajapati desired: 'may I be more (than one), may I be
reproduced '. He languished and out of the head of him who languished
the sun was created (or * came forth', 'came into existence'). This
(sun) slew off his head l ; that became the dronakalasa 2, therein the
Gods took their soma-draughts. This woe, forsooth, he overlived by
his life-time 3.
1 In the Jaim. br. it is Agni, who, not wishing to be created out of the head of
Pr&japati, throws up his brains (mastislcaht but road perhaps mastakah ' skull ').
2 Cp. Sat. br. IV. 4. 3. 4 : vrtro vai soma aslt. tarn yatra deva aghnaths tasya
miirdhodvavarta, sa dronakalatio 'bhavat.
3 ? ayu*artim atyajivat.
108 THE BRAHMAN A. OF TWENTY FIVE CHAPTERS.
2. The woe he overlives by his life-time, who knows thus.
3. This (dronakalasa) he (the Udgatr) should push forward
(muttering the formula) : ' of the Lord of the forest (i.e. of wood) art
thou ; of Brhaspati art thou ; of Prajapati art thou ; the head of Praja-
pati art thou, the overliving vessel art thou, here I push myself for-
ward in order to obtain glory and spiritual lustre ' l.
l See I. 2. 4, and C. H. § 130 and the references given there.
4. As to why he says: 'of the Lord of the forest art thou ', he
thereby pushes it forward in accordance with truth 1.
1 The droiiakalas'a is actually made of wood : vanaspatibhyo hy enam adhi
kurvanti, Jaim. br. I. 73
5. As to why he says: ' of Brhaspati art thou', he thereby ap-
points Brhaspati (as Udgatr), this God being the Udgatr of the Gods.
6. As to why he says : ' of Prajapati art thou ', the dronakalasa
belongs indeed to Prajapati by its deity. — As to why he says : * the
head of Prajapati art thou ', it is indeed the head of Prajapati that was
slain of!.
7. As to why he says: 'the overliving vessel art thou', the
dronakalasa surpasses indeed the other vessels 1, the dronakalasa that
is the vessel of the Gods 2.
1 Because, according to Jaim. br. I. 73, it is first of all the vessels taken in use
and last of all * loosened.'
2 Cp. § 1.
8. Provided with the vessel of the Gods is he who knows this.
9. Regarding a Brahmin whom he holds truly to be a Brahmin,
he should not make any consideration about the vessel * : he obtains the
vessel of the Gods and is not deprived of that of men.
* Viz. 'he should not have doubts as to admitting him to the vessel.' Sa-
yana takes patra in the later sense of ' a fit or worthy person \ but op. Maitr. S. IV.
5. 5: 70. 11 (and Kath. XXVII. 2, 139. 15, where patre na instead of patrena is to
be read) : iyam vai devapatram, tad ya evafo veda pra vaslyasah patram apnoti,
brahmanam tu patre na mimarhseta yah patriya eva syat. — Weber, Indische Studien,
Vol. X, page 47, takes patra as ' (common) meal.'
10. The Voice passed away from the Gods, it entered the Waters ;
the Gods claimed her back. They (the Waters) said : ' if we restore
her, what would then be our share ? ' ' What you wish ', they answered.
vr. 5. 2.— vi. 5. 14. 100
They said: 'what unclean substance man may throw into us, there-
with may we not be mixed up.'
11. Pure (and) clean is water for him who knows this.
12. She, being restored (by the Waters to the Gods), passed
beyond and entered into the trees ; the Gods claimed her back, but
they did not restore her ; they cursed them : ' by means of your own
handle1 (as) a thunderbolt they will hew you/ Therefore they hew the
trees by means of their own handle (as) a thunderbolt. For they had
been cursed by the Gods.
1 i.e of the axe to which a handle of wood is fixed.
13. The trees distributed her, (i.e.) the Voice, over four different
objects: the drum, the lute, the axle, the reed-pipe1. Therefore this
Voice of the trees (in the wooden instruments) is the loudest and most
lovely ; for it was the Voice of the Gods 2.
1 Thus according to Rudradatta on Ap. V. 8. 2 : tunavo vamtiah • according to
Sayana, on the contrary, it means: dhanu?i gune ' in the bow-string'.
2 Cp. TS. VI 1. 4. 1 : ' The Voice, not submitting to (be used at) the sacrifice,
passed away from the Gods; she entered into the trees; this is the voice that is
heard in the drum, the reed-pipe, the lute.' Maitr. 3. 111. 6. 8 : 70. 16 : ' The Voice,
having been created, was split up four-fold, that part of her which prevailed
entered into the trees; this is the voice in the nxle, the drum, the reed-pipe, the
lute'; cp. Kath. XX [II. 4: 79. 9-11.
14. Beneath the axle (of the Soma-cart) they push the drona-
kalasa forward : for the obtainment of this Voice (that is in the axle) ;
above the axle they hand over the filtering cloth: from both sides
they (thus) lay hold of the Voice1.
1 « The Sorna having been pressed, they (tlxe Chanters) should lay hold of the
dronakalasa (which stands beneath the Soma-cart behind the axle) with (the
formula): 'the vessel of righteousness art thou ' (Pane. br. I. 2. 4) and push
it forward (underneath the axle, so that it comes to stand on the pressing stones
which lay before the axle). In his left hand the Udgatr should take the fringed
filtering cloth. If they should touch the axle (with the dronakaias*a, whilst push-
ing it forward), they should push it forward anew. Between the axle and the
viskambha, i.e., the polo (above the axle), on which the two shafts are fastened, they
should push the fringed filtering cloth forward and lay it on the dronakaia^a,
taking care not to touch (the axle with their arms). Should they (the axle and
the viskambha) be united (so that there is no room left), then (they should push
it forward) above (the axle and the viskambha)' ', Laty. I 9. 20-24 Drahy. Ill* 1.
18-23.
110 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. (At the sacrifice of one) of whom he wishes ' may I make his
sacrifice demoniac (i.e., destined for the Asuras), may I possess myself of
his (power of) speech ' he should, whilst pushing the dronakalasa forward,
touch the axle with his arms. Thus he make his sacrifice demoniac
and possesses himself of his (power of) speech. (At a sacrifice of one)
who is dear to him, he should push it forward without touching the axle.
The dronakalasa is the breath ; thus he brings his breathings in good
order.
16. As to what they (the theologians) say : ' the other officiating
priests being elected l by the Voice (by the Word), for which reason are
the Chanters not elected before they exercise their priestly function ? '
1 The pravara here alluded to is described C. H. § 141 b.
17. In that they seat themselves near1 the dronakalasa, thereby
the Chanters are elected.
1 upasldftnti: prohanti, Sayana but cp. the next §§, The verb upasidanti
is probably used here to denote all tho acts with the dronakalasa which bogin
with their seating themselves turned to tho east, cp. C. H. § 120 beg. and cp. $
125. 0.
18. To Prajapati belong the Chanters, to Prajapati belongs the
dronakalasa ; it is the dronakalasa that elects them for their priestly
function.
19. Turned to the east they seat themselves near it, (thinking) :
4 we will, at the beginning of the sacrifice, undertake our function
turned toward the east1 '.
l During the chanting they are orientated differently (VI. 4 14), but by push-
ing the dronakalasa to the east, they also corne, so to say, in the possession of this
much desired region.
20. The easterly region, forsooth, is the unconquerable one of the
Chanters; that they push the dronakalasa in easterly direction, is for
conquering (thin) region.
21. As to what they (the theologians) say: ' between the traces
the horse is yoked, between the hames l the bullock ; what is the yoking
of the Chanters ? ' The fact that thy seat themselves near the drona-
kalasa is their yoking Therefore they (who are about to undertake a
journey) should have (their draught-animals) yoked near them, for an
unyoked (chariot) cannot convey.
1 Read 6imye instead of 6amya.
vi. 5. 15 — vi, 6. 5 111
VI. 6.
(Continuation . )
1. Having laid together the pressing stones, they shove on them
the dronakalasa. The pressing stones are the peasantry1, soma is the
food, the dronakalasa is the nobility2. By shoving the dronakalasa
on the pressing stones, they raise the nobility over the peasantry (i.e.
they make the peasantry, the people, the Vaisyas, subject to the Baron,
the Ksatriya).
1 Simply because they also are a plurality.
2 rafitram is equivalent to kfatram, cp. Ait. br. VII. 22. 6 : kratram hi rastram
and cp. the often occurring phrase (e.g. T. S. III. 4. 8. 1) rastram bhavati 'he
obtains the reign over his subjects.' With our passage cp. £at. br. III. 9. 3. 3.
2. For whom he hates he should put down the pressing stones
with their faces l averted and then shove (the dronakalasa) away with
(the formula) : * Here2 I shove away (i.e. I separate), from the clan so
and so, from the food thus and thus, so and so, the member of the
Gotra so and so, the son of the mother so and so.' He thereby shoves
him asunder (separates him) from the clan, from food.
1 mukha * face,' * the thick end ', cp. note 3 on § 5.
2 Read here and § 3 idam aham amum amwyayanam, see Lftty. I. 10. 11, and
annadyan niruhami instead of annadyam ni°,
3. For him who is dear to him, he should put down the pressing
stones with their 'faces' towards each other and then shove (the
dronakalasa) on (them) with (the formula) : ' Here I put on the clan
so and so, on food thus and thus, so and so, the member of the
Gotra so and so, the son of (the mother) so and so.* He thereby puts
him over the clan and in food.
4. But he may also disregard both (these practices) and shove
(the dronakalasa) on (the pressing stones, whose ' faces ' are turned to
each other) with (the formula) : '- Here I put myself in glory and
spiritual lustre.' He thereby puts himself in glory and spiritual lustre.
5. For a noble whom he wishes to be slain by his clan, he should
shove asunder the pressing stones, put the dronakalasa below l and lay
on it the upamSusavana2 with (the formula) : ' Here I slay by the clan
so and so the noble so and so/ He thereby slays the noble by the
clan 3.
112 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 i.e. not on the stones but directly on the leather on which usually the stones
are deposited.
2 The peculiar stone used for pressing the * silent draught ' of Soma, cp. C.H
§127c.
3 For the different practices mentioned VI. 6. 1—5 cp. Laty. T. 10. 1-6, Drahy.
III. 2. 1-21: * Having returned (to the place, where in the havirdhana-shed the
pressing is going to be performed) he should join together the pressing stones from
right to left in the intermediate quarters, putting their thickest parts at the
inner side ; these thickest parts are * the faces ' (mentioned in the Brahmana VII. 2,
3: vimukhan, sammukhan), the first in the south-east; having touched them they
should mutter (the formula) * ye children of Marut ' (Pafic. br. 1. 2. 6). (So they should
first lay down on the leather the first pressing stone with its thickest part turned
to the middle, in the south-east ; the second in the south-west, the third in the
north-west, the fourth in the north-east). According to Dhanarnjayya they should
mutter this (formula) on the 'seat of righteousness' (i.e. on the same place where
they have muttered this formula, see note on I. 2. 2) and then (touch the stones)
with (the last part of this formula, I. 2. 5) : ' put to are ye, draw ! ' Thereupon they
should shove the dronakalas'a (on the stones) either from the west (to the east) or
from the south (to the north), with (the formula : 'here I (push) this (Sacrificei) '
(Pafic. br. I. 2. 0). The word '(this) Sacnficer ' they should everywhere bring in
in accordance with the facts (i.e. if the Soma-feast is a sattra, the word should
be put in the plural). Should this act (of putting the dronakalas'a on the stones) be
performed by another, then they should mutter the two mantras (Pane br. J. 2. 5
and 6) after (the act has been performed).' In no other of the ritual texts known
to us, the putting of the dronakalas'a on the stones is executed by any other than
the Chanters ; the gravnam sammukhakamnam, on the contrary, is, according to the
Adhvaryusutras, done by the Adhvaryus (soee.gr. Ap. XII. 12. 11, Baudh. VII. 6:
208. 11). This ritual regards the observances which are undertaken in view of
certain wishes (Pafic. br. VI. 6. 2. 5), except the precepts given in the Brahmana
(i.e. all that is said in the Sutra of Drahy. III. 2. 1-9, prevails also for the kamya
observances, but in these the special rules laid down in the Brahmana, e.g. the
way of putting down the pressing stones, etc., are to be practised), except the
ritual for one whom he hates (Pane. br. VT. 6. 2). Here the order is to be reversed
(i.e tho laying down of the pressing stones is prasavyam : the first is laid down
in the north-east, the second in the north-west, the third in the south-west, the fourth
in the south-east, and the stones have their thick ends at the outer side) and
without formulas (take place) the joining (of the stones) and the putting (of the
dronakalas'a) on (them); moreover, he should with (the formula): 'here I (shove
away) so and so' (P. Br. 1. c.) shove away the dronakalas'a to the south-west (i.e.
the region of Nirrti, 'Destruction'). The formulas for the enemy and friend
(P.Br. VI. 6. 2 and 3) he should apply only for a king (in case the Yajamana is a
king) and he should indicate (instead of 'so and so') the name of his clan and
this clan with the food (so the formula of the Brahmana (VI. 6. 3.) : idam aham
amum amusyayanam amusyah putram amusyarp vi£y amusminn annadye 'dhyuhami*
vi. 6. 6.— vi. 6. 8. 113
should run, e.g., thus : idani aham yudhiathiratp, bharatam kuntyah putrani bhlmar-
junadirupayam vi£i kuruksetrarajyariipe, 'nnadye \lhyuhami). There is a fifth
pressing stone, called upamSusavana ; this he should put upon the dronakalaSa, if he
wishes to kill a noble, and he should indicate (by name) the neighbouring clan that
is mighty (which should overcome the noble in accordance with the words of the
formula; this last sutra refers to P. br. VI. 6. 5). After he has practised one of these
(kamya's, recorded in the Brahmana VI. 6. 2-5, exc. 4) he should, according to
Gautama, perform the normal one ; this one only (i.e. only the kcimya), according to
Dhamarnjayya; according to {§5ndilya he should perform the kamya at the end of
the prsthas (i.e. at the end of the prstha lauds, at the oloso of the midday servico),
having leit (the sadas) by the eastern door.*
G. He, forsooth, who knows the divine purifiers, becomes purified
(and) able to sacrifice. The divine purifiers, now, are the metres, by
means of them they purify the dronakalasa.
7. ' Let the Vasus purify thee l with the gayatrl -metre, let the
Jludras purify thee with the tristubh -metre, let the Adityas purify
thee with the jagatl -metre.' These (formulas) are the divine purifiers ;
purified (and) able to sacrifice is he who knows this.
1 At I. 2. 7 these formulas are given with sammrjantu instead of punnntu ;
the formulas of the Jaim. br. are more in accord with P.Br. 1. 2. 7 : vasavas tva
sammrjantu gayatrena chaudavu, etc. (Jaim. br. I, 8: and s>8. 9: 11.3). Sayana
proposes to take putiantu in our passage as a vyakhyana of 1. 2. 7, or to admit it as
a vikalpa. — Laty. I. 10. 17-19, Drahy. III. 2. 22-26: * With the strainer (pavitra)
he should wipe the dronakalas*a off, the bottom with (the formula) : 4 Let the Vasus,*
the middle part with : ' Let the Hudras ', the mouth (or upper part) with * Let the
Adityas ' According to Dhanamjayya he should with each of these three
(formiiLis) wipe it off thrice at each service (with the first at the morning, with
the second at the midday, with the third at the afternoon-service), according
to Sandilya with all (the three) at each service, according to some with all (the
three) the bottom, tho middle and the upper part or (in reversed order) the upper
part, the middle and the bottom.
8. The daemoniac Svarbhanu struck the sun with darkness ; the
Gods did not discern it (the sun, hidden as it was by darkness) ; they re-
sorted to Atri ; Atri repelled its darkness by the bhasa1. The part of
the darkness he first repelled became a black sheep, what (he repel-
led) the second time (became) a silvery (sheep), what (he repelled)
the third time (became) a reddish one, and with what (arrow) 2 h'e
set free its original appearance (colour), that was a white sheep8.
1 bhasena; probably hero also (as below, XIV. 11. 14) the saman grame-
geyagana XIII. 1. 5 is meant, although Sayana does not say it. After all,
8
114 THE BBAHMANA OF TWENTY FIVE CHAPTERS,
Hopkins (Transactions Conn. Acad. of Arts and Sciences, vol. XV, page 35) may
be right in assuring that bhasa originally meant ' lightening ' and that the sheep
may originate in an old error, krsnavir having been taken as krma avir instead of
krma avir. The three kinds of sheep in the Jaim. br. are krma, dhumra and
phalguna^
2 The fern, yaya is somewhat doubtful ; T suppose that isuna is to be supplied.
Sayana interprets : yena prayogena. If my interpretation is right, we have to
imagine Atri as shooting with arrows towards the sun to drive away the daemon
of darkness.
3 There are many parallels to this myth, which are collected by Oertel in
J.A.O.S., Vol. XXVI, page 191. The chief are (besides Jaim. br. I. 80, 81) T$-
II. 1. 2. 2, Maitr. S. II. 5. 2 : 48. 11, Kath. 2ftl. 13 : 175. 1. In these texts the
fourth time an avir vata springs from that which the Gods had cut forth from the
sun's adhyasthat ('upper bone', ' cranium' ?).
9. Therefore the strainer is white (Aukfa)1, the soma is clear
(6ukra) : for clear (soma's) congruity's sake,
i On the strainer, made partly of white wool. cp. C. H. § 124, note 8, § 130,
note 4.
10. (At a sacrifice) of one whom he (the Chanter) hates, he
should make the two strainers (pavitra) l (partly) of those 2 colours ; with
a bad lot, with darkness he smites him, for darkness is black. (At a
sacrifice) of one who is dear to him, he should make it purely white3 ;
gold, forsooth, is light, he (thereby) brings light unto him.
1 On the two pavitras (one strainer, one purifier) cp. C. H. § 122, note 8.
2 Of those colours, viz. the colours other than white, mentioned in the pre-
ceding §.
3 usaktUukla cp. asaktipanam Sat. br. (Kanviya) I. 3. 1. 9, asaktisatyam
asaktydnrtam, £at. br. IX. 5. 1. 17, which words perhaps are also compounds. In the
Kanviya recension of 6at. br. (IV. 6. 1. 7 ) asaktayah answers to kevalyah of the
Madhy. recension. —On the whole cp. Jaira. br. 1. 81 : su yam kamayeta paplyan
syad itl krmam asya pavitre 'pyasyet.
11. Therefore they seek the Atreya by means of gold1 ; for Atri
had set free its (the sun's) light2.
1 Cp. C. H. § 191. c, Jaim. br. I. 80 : tad etad atrihiranyam hriyate, fatamanam
ha sma pura hriyate, 'thaitarhi yavad evakiyac ca dadati, Maitr. S. IV. 8. 3 : 11. 1.
(Kath. XXVIII. 4: 158. 10): «The daemoniac Svarbhanu struck the sun with
darkness ; Atri detected it ; by giving gold to an Atreya he repels darkness from
himself.'
2 The first word of § 12 abhyatrnat belongs to § 11.
vi. 6. 9.— vi. 6. 17. 115
12. They spread out the strainer l ; hereby a manual performance of
the sacrifice is brought about ; the spreading of the strainer, now, is the
manual performance (that falls to the share) of the Chanters 2.
1 They spread the strainer over the dronakala^a, cp. C. H. § 130 and Laty. I.
10. 20, Drahy. III. 2. 27-28: * having shaken the strainer they should spread it
out with its fringed part to the north (iicttclnadadam also Jaim. br. J. 81) and its
central part ( where the white wool is fixed) below, with (the verse, cp. Pane. br. I.
2. 8): * thy strainer'; with the three verses (beginning with the words * thy
strainer ') according to some,' These eke do not refer to Pafic. br. I. 2. 8 but to SV.
11. 225-227 = RS. IX. 83. 1-3. The Jaiminiyas use either the tristich (Jaim. br. I.
81 and Jaim. s*rs . 0 : 11. 7) or one of the three verses, each for the obtainment of
a different wish.
*
2 Otherwise it are the Adhvaryus only, to whose share fall the manual
performances.
13. Not deprived of handicraft is he who knows this.
14. Him who does not spread out (the strainer) *, they cut off from
breath.
1 i.e. probably ' who does not stretch firmly his part of the strainer in holding
it over the dronakalaSa, but holds it loosely, unstably.'
15. He should say to him : ' shivering (by fever) will thou die ' ; he
will die shivering.
16. With (the formula) : ' Let the clear Goddess Prayer go forward
from us, as a chariot well carpentered and swift * 1 the Udgatr addresses
the stream (of Soma running through the strainer into the dronakalasa).
i Pane br. I. 2. 9. a.
17. ' For my long life become thou strained, for my glory become
thou strained ; of earth and sky the origin l they know ; let hear the
Waters that flow down. 'Sing thou, o Soma, here as Chanter/ he pays,
' on my behalf, for glory and spiritual lustre ' 2.
1 See note 1 on Pane br. I. 2. 9.
2 These last words differ from L 2. 9, but they may be intended as a kind of
explanation of ayupe and varcase, and originally the yajus may have ended after
udgaya. — For the act described in these two §§ cp. C. H. § 131 (poge 101, middle)
and Laty. I. 10. 21-24, Drahy. III. 2. 29-34: * When the stream (of soma) flows
continuously (through the strainer), the Udgatr should mutter (the formula) : ' Let
the clear' (I. 2. 9 ) ; with (the words) : ' for the reign of so and so (1. c. , end), he
should (instead of ' so and so ' ) indicate the name of the king who is dear to him, or
(mutter) ' for the reign of the king ' or * for the reign of the Sacnficer, the king,' or
116 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
'for the reign of King Soma.' He should (rather) say only 'of Somn,' for the
brahmins have Soma (only) as their king.'
18. This, forsooth, is the Udgatr's chanting of the Soma, that he
(Soma) is cleared (i.e. flows being cleared through the strainer) ; he
(thus) chants a saman at which Soma officiates as Udgatr.
19. They clear (it whilst it flows) continuously ; they (thus) make
the sacrifice as well as the breaths continuous. Uninterruptedly they
clear it, for the continuity of the sacrifice.
VJ. 7.
(Continuation.)
1. Brhaspati exercised the function of Udgatr (at the sacrifices) of
the Gods ; him the ogres sought to slay, but he had recourse, with a
share (i.e offering a share), to the rulers of these worlds.
2. He sacrifices with (the formula) : ' Let the sun protect me from
the side of heaven, the Wind from those from the intermediate region,
the Fire from those from the side of the earth, svaha!'
3. These are the rulers of those worlds, to them he had recourse
with a share.
4. Strong by his voice is he, no injury in the assembly1 suffers
he, who knows thus.
1 ftadasijam ~trtim arckati, an expression not occurring elsewhere, as far as I
see, and unexplained by Say ana.
5. The Voice went away from the Gods ; the Gods addressed her ;
she answered : ' I am shaveless ; let me have a share.' ' Who could
make a shaie for thee ? ' 'The Chanters' she said. It are the
Chanters who make a share for the Voice.
6. He should sacrifice to her (muttering) : ' Bekura by name art
thou ; acceptable to the Gods; homage to the Voice! Homage to the
Lord of the Voice ! 0 Goddess Voice, what from thine (voice) is most
sweet, therein place me. To Sarasvat! svalia!'
1 On this and the preceding §§ (Pane. br. I. 3. 2 and 1) cp. C. H. 134. c, page
170 and Laty. T. 11. 9, Drahy. III. 3. 17: 'Alter the Adhvaryu has sacrificed,
they should offer the two pravrta offerings in the order of their entrance (firstly
the Prastotr, then the Udgatr, then the Pratihartr) with (the formula) : ' Bekura,
by name art thou,' ' Let the Sun protect me.'— Note that in the Brahmana the
vi. 6. 18.— vi. 7. 12. 117
second mantra is given first, the first second ; the Sutrakaras adopt, as it seems, the
sequence of the Jaim. br. (I. 82, 83).
7. Sarasvati, forsooth, is the Voice, of her even he thereby lays
hold by means of a share.
8. (At the sacrifice) of one whom he hates, he should, whilst offer-
ing this1 oblation, think in his mind of the Voice ; he thereby possesses
himself of his (viz. the enemy's) Voice (power of speech).
1 The last, viz. the one mentioned in § 6. — It is not certain whether our author
intends to say, that in this case the mantra is to be muttered, or thought only.
(The ont-of-doors-^aud.)
9. They move1 towards (the place \\here) the out-of-doors-laud
(is going to be performed). They thereby move towards the world of
heaven.
1 See the note of Eggeling in Sacred Books of the East, Vol. XVI, page 299
and cp. C. II. § 134. c., Laty. I. 11. 16-17, Drahy. 111. 3. 25, 20.
10. Somewhat stooping they move, for up-stream from here (from
the earth), as it were, is the world of heaven1, stealing along2, as
it were, they move ; the sacrifice, indeed, is of the same nature as the
deer— in order to soothe, to not terrify the sacrifice.
1 Cp. Ap. XIF. 17. 3-4. ' stealing along, as it were, licking (their mouths),
as it were, bending their heads, as it were, they move; for the sacrifice is as a
deer.' Tho sentence pratikfilam iva hllah f>uargo lokah occurs exactly so also T.S.
VII. 5. 7. 4, Kath. XXXTII. 7 : 33. 9; Jaim. br. I. 35 : pratikula (n. b. not "kulam) iva
va itah svargo lokah. — pratikula litt * up-stream,' the journey to heaven being an
ascension : when one goes up-stream he ascends along the bank.
2 i.e. ' not making any noise with their feet.'
11. They restrain their speech 1 ; the sacrifice they thereby restrain ;
did they break the silence, they would reveal the sacrifice ; therefore
the silence is not to be broken.
1 They speak no profane words ; the muttering of mantras is not forbidden.
12. Five officiating priests1 move (towards the out-of-doors-laud),
holding on to each other1 ; five-fold is the sacrifice2; as much as is the
sacrifice, that they (thereby) connect together3.
1 The three Chanters preceded by the Adhvaryu and followed by the Brahman,
cp. C. H. § 134. c, Laty. I. 11. 2-6, Drahy. III. 3. 11-13.
118 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
2 Cp. 6at br. TV. 2. 5. 4. — The fivefoldness of sacrifice is proved, according to
Sayana, by the following passage of the Taitt. sarnh. (VI. 5. 11.4): 'The number
five is reached neither by the verse, nor by the formula; what, then, is the five-
foldness of sacrifice ? the dhanas, the karambha, the parivapa, the purodasa and the
payasya (cp. C. H. § 121), thereby the number five is reached, this is the fivefold-
ness of sacrifice.' Sayana on IX. 5. 11. explains : ' the three services, the avabhr-
tha and the anubandhya-cow ', or 'the five: 'dhanah, karambha, payasya, pari-
vapa, purodasa *.
8 Note the word samtanvanti, which also is the typical expression to denote
the continuity of the priests in their procession to the bahispavamana (Laty. I.
11. 2).
13. If the Prastotr is severed (if he lets go his hold of his foreman)*
the head of the sacrifice is severed. Having granted to the Brahman a
boon1, he himself2 is to be chosen again. He thereby restores the
severed head
1 ' A cow ' Sayana.
2 sa eva, the Vrastotr. I do not comprehend Sayana who says : sa ever
brahma vartavyah.
14. If the Udgatr is severed, the Sacrificer is deprived of the
sacrifice. This sacrificial rite is to be finished without sacrificial fees,
and then it is to be performed anew ; at this (new sacrifice) is to be
given what he intended to give (at the original one).
Ifi. If the Pratihartr is severed, the Sacrificer is deprived of his
cattle; the Pratihartr, forsooth, is the cattle; (in this case) his (viz.
the Sacrificed) entire property is to be given ; if he does not give his
entire property, he is deprived of his all l.
1 With the last three §§ cp. the rules of Ap. XIV. 20. 3-6, Katy. XXV. 11. 7-9,
which these two authors have apparently taken from our Brahman a. Cp. also
TTpagranthasutra !• 8 and Atharvaprnyas'cittasutra IV. 5: bahifpavamanam cet
f,arpatam prastota vicchidyeta, brahrnane varam dattva tatas tarn eva punar vrnlyad ;
yad udgaia vicchidyeta, sarvavedamdakf>inena yajnena yajetaivam sarvesam vicchin-
natiam narpatam ekaikasmin kuryat.
16. The Adhvaryu bears the prastara (bunch of grass) l.
1 Cp. C. H. § 134.C (note 13).
17. The bunch of grass is the Sacrificer1; he thereby bears the
Sacrificer to the world of heaven 2 ,
1 A common equation, see e.g. 6at. br. I. 8. 3. 11.
vi. 7. 13.— vi. 7. 24.
2 The moving to the bahispavamana is equal to an ascension to heaven, t«p.
VI. 7. 10.
18. The sacrifice, having taken the form of a horse, went away
fioin the Gods ; the Gods brought it to a standstill by a bunch of grass ;
therefore a horse being wiped with a bunch of grass, is pleased. That
the Adhvaryu bears the bunch of grass, is for soothing, for riot terrify-
ing the sacrifice.
19. Prajapati created the domestic animals; these, after being
created, being hungry, went away from him. He presented them a
bunch of grass as food ; they turned toward him. Therefore the
Adhvaryu must wave slightly the bunch of grass1, for the animals
turn to a (stalk of) grass that is being waved (before them).
1 Cp. e.g. Baudh. VIII. 8 : 212. 16, Ap. XII. 17. 4, Man. Srs. II. 3. 6. 4.
20. Cattle will turn to him who knows this1.
1 The Sacrificer being equal to the prastara (§ 17).
21. He should chant after putting down the bunch of grass (on the
ground), to prevent the sacrificial substance from being spilt1.
1 The prastara bunch usually is laid down on the vodi (6at. br. I. 3. 3. 3) and
on it afterwards the havis (the ajya or purodada) is deposited (see e.g. Sat. br.
I. 3. 4. 14).
22. But (in doing so) he holds the Sacrifice!' away from the world
of heaven 1.
l The prastara bunch, being the Sacrificer, is, by this act, lowered and
put down on the ground, the earth.
23. He (the Udgatr) should chant whilst touching (it) with his knee ;
thereby the sacrificial substance is not spilt by him nor the Sacrificer
held away from the world of heaven l.
1 The prastara rests with one of its ends on the ground (and the havis is not
spilt), with its other end the Udgatr touches his kneo, so that it points to the sky.
Is this the meaning ? As to the acts described in § 1(> sqq. cp. Laty. I. 12. 1-2,
Drahy. III. 4. 16-17 (C. H. § 134. c) : ' (When the Chanters are seated on the astSva),
the Prastotr, who has received (from the Adhvaryu) the prastara bunch, says :
" Brahman, shall we chant, Pros' Sstr ? " and hands it over to the Udgatr ; with it
he should touch the calf of his right leg and ' yoke ' the laud with (the formula) :
* with Agni's brilliancy' (Pane. br. I. 3. 5).
24. They chant the out-of-doors-laud having looked towards the
catvala. Here, forsooth, yonder sun was (once) (placed) ; by means
120 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of the out-of-doors-laud the Gods bore it to the world of heaven In
that they chant, having looked towards the catvala, they bear the
Sacrificer to the world of heaven.
1 Cp. Laty. I. 11. 18, Drahy. III. 3. 27; by the Jaiminiyas the looking
towards the catvala is enjoined to the Sacrificer only. The corresponding passage
of the Brahmana (I. 87) runs : * The sun (originally) was here on earth on the
place of the catvala and yon (in the sky) was the fire. The Gods, being afraid
lest it (the fire) burn down all, said : ' This (fire) will burn down all, let us make
these two change their places.' By means of the (first) three verses of the
out-of-doors-laud they raised it (the sun) from here, by means of the three
(following verses) from the intermediate region and by means of the (last) three
they made it ascend heaven. . . The Sacrificer whom they wish to reach the world of
heaven, they should, before beginning the ohant, cause to look towards the
catvala '. — Sat. br. IV. 2. 5. 0 : aim ha va asav agra aditija asa.
VI. 8.
(The out-of-doors -laud, continued.)
1. ' He, in truth, can only be said to offer the sacrifice,' it is said,
at the beginning of whose sacrifice they put the viraj l in/
1 The metre of ten syllables, cp. § 3.
2. They chant nine (verses), the Aim-sound is the tenth, of ten
syllables is the viriij ; they (thereby) put in the viraj at the beginning
of his sacrifice.
3. They chant nine (verses) ; nine are the vital airs1; they make
thrive his vital airs; the Aim-sound is the tenth; therefore the navel,
being unpierced, is the tenth of the vital airs2.
1 Thus also Sat. br. I. 5. 2. 5 ; cp. note 1 on VI. 2. 2.
2 This seems to be the only passage, where the navel is reckoned as a prana ;
elsewhere (e.g. in tho well-known mantra : prananam granthir asi) it is called the
knot of the vital airs.
4. They chant nine (verses) : the Adhvaryu at the morning
service draws nine (soma) draughts l ; these they thereby strain, the
vital airs of these they let loose2.
1 Viz,, the grahas which precede the out-of-doors-laud.
2 What is the exact purport of these last words ?
5. The Aim-sound is Prajapati1, the (verses) of the out-of-doors-
laud are women l. By holding, after the sound him has been made, the
vi. 8. 1.— vi. 8. 11. 12!
prastava, he effectuates a copulation even at the beginning of his (the
Sacrificed) sacrifice, in order that he (the Sacrificer) may procreate.
1 The word himkara being of masculine, the word rcah of feminine gender.
6. The him-sound is the ' yoking ' of the stoma ; by holding, af ter
the sound him has been made, the prastava, he begins the chant with a
'yoked' stoma
7. The Am-sound is the sap of the samans ; by holding, after the
sound him has been made, the prastava, he begins the chant after
moistening1 these (viz , the verses of the out-of-doors-laud) with sap.
1 abhyudya, Sayana : abhivandanam krtval It is certainly the gerund of
abhyunatti.
8. With regard to the wild animals they chant this out-of-dooiv-
laud ; they chant verses of one form l ; therefore the wild animals are of
one colour.
1 They aro all addressed to one deity : Sorna.
2 Of grey colour ? Or has the word rfipa a wider sense ?
9. They chant them thitherward (right off, i.e. without any return-
ing, without any repetition) Therefore (the cattle) begets thitherward1
and disperses thitherward.
1 This alludes to the position in which the copulation of the animals comes to
pass, in opposition of that of men : samyanco bhiilva dvipada retah sincanti, Ait. br.
II. 38. 5.
2 Viz. to the meadow, cp. T8.V. 2. 5, 4: tasmat paraficah pasavo vitiathante
pratyanca avartante.
10. On the open l they chant ; therefore the wild animals 2 live
on the open 3.
1 On a not enclosed spot, in contrast to the other lauds, which are all held in
the (enclosed) sadas.
2 With regard to which (see § 8) the bahispavamana is held.
3 Litt. : ' are not enclosed.'
11. Out of doors they perform the laud, in-doors1 they perform
the subsequent recitation2; therefore they consume the (wild animals,
the game) that have been brought to the village8.
1 Within the sadas.
2 The Hotr and his assistants recite their Sastras within the sadas.
3 After the Sastra the rests of the Soma-cups are consumed within the sadas.
122 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. In view of the domestic animals, forsooth, they chant the
ajyas1; they chant verses of various forms2; therefore the domestic
animals are of various forms (colours).
1 The ajyalauds, cp. VII 2. 6.
2 As they are addressed to different deities (Agni, Mitra-varuna, Indra,
IndrSgni).
13. They chant (them, viz. the ajyalauds) constantly returning 1 ;
therefore the cows, having gone forth to freely roam about (on the
meadows) 2, do return.
1 i.e. repeating : the ajya-and prathalauds are chanted on three verses, which
are repeated in various ways, see chapters 2 and 3 and for our passage VIT. 2.
6 end.
2 For pretvan cp. Acta Orientalia Vol. V, page 252.
14. On an enclosed (space) they chant (them i.e. the ajyas) ; there-
fore the domestic animals live on an enclosed space.
1 Within the sadas: ajyany antahsadasam stuvanti, Jaim. br. I. 106.
15. In view of yonder world they chant the (verses of the) out-of-
doors laud ; o n c e only for these is made the /nw-sound and they are
thitherward directed (not repeated), for yonder world is once and for all
away from here1.
1 There is no return from yonder world : once and for all they depart from
hence thither (uncle nefas redire quemquam /) cp. the well-known phrase : sak? t
paraficah pitarah.
16. Iii view of this world (the earth, earthly existence) they chant
the ajya(laud)s ; they chant them constantly returning; therefore this
world is again and again returning *.
1 The creatures procreate themselves constantly.
17 'Thitherward directed are the vital airs of those ' *, it is said.
' who chant the (verses) of the out-of-doors-laud thither directed' (i e.
without repetition, straight off). He should (therefore) chant as last
(verse) one containing (fhe word) ' hither ' 2, for the retainment of his
vital airs.
1 If the vital airs do not return into the body, death needs must follow.
2 SV. II. 9, finishing : agmann rtasya yonim a.
vi 8. 12.— vi. 9. 5. 123
18. 'They, forsooth, vanish from this world/ it is said, ' who chant
the (verses) of the out-of-doors-laud thither directed* ; he should chant
the last ( verse) with the sounds (i.e. after the manner) of the rathantara l>.
the rathantara is the earth 2 ; he thereby retains a firm support on
the earth.
1 Cp. Laty. I. 12. 10-11, Drahy. Ill 4. 24-25: * the last verse, which has the
peculiarities of the rathantara, dismisses not its him~ao\md (i.e. instead of hum a,
the pratihara of the bahispavamanastotra, cp. C.H. § 14, note 36, only hum
is chanted); the four syllables after the prastava of this verse he should replace
by a stobha' viz. (cp. Laty. VII. 11. 6) by the stobha bha. The prayogas consult-
ed by me (seo C. H. § 134 g, page 179) take no notice of this peculiarity. The
peculiarities to be observed at the chanting of the rathantara are treated below,
VII. 7. 9, sqq.
2 That the rathantara is equated to the earth and the brhat to the sky, is
common in the Brahmana literature, see e.g. &at. br. I. 7. 2. 17.
VI. 9.
(The verses of the out-of-doors -laud.)
1. (The tristich beginning) 'Sing ye, o men, unto (upa) him'1
he should take as opening one for one who is desirous of a village 2.
1 SV. II. l-3=RS. IX. 11. 1-3.
2 i.e. of the supremacy over the inhabitants of his village.
2. The ' men ' l are the village belonging to the Gods, he (thereby)
drives unto (upa) him a village 2.
1 Mentioned in the verse.
2 i.e. he subjugates to him the inhabitants of the village.
3. The food is ' unto ' (upa) ; food he drives unto him.
4. (The tristich beginning: ) ' Unto (upa) the born active*1 lie
should take as opening one for one who is desirous of offspring.
l SV. II. 685-687=RS. IX. 61. 13-15.
5. The offspring is ' unto ' (upa) ; this by the word * born ' he
produces l.
1 On §§ 4-5 cp. the Kaudrasutra (I. 1, n" 2): * for one who is desirous of
offspring the stotriya (tristich) is the one (beginning) : • unto the bom active ' ; the
Brahman's chant (the third prathalaud) is the first janitra melody composed on
'not you in the least even ' (SV. I. 241 =RS. VII. 59. 3) (the melody of gramegeya
VI. 2. 18) chanted on the verses of the naudhasa (SV. II. 35-36); the virluti, from
124: THE BBAHMA.NA OF TWENTY FIVE CHAPTERS.
the Hotr prstha (stotra) onward, is the middleless seventeenfold sfcoma (Paftc. br.
II. 10 and cp. especially II. 10. 3) ; the rest is similar to the Jyotistoma.
6, la. (The tristich beginning) ' Be thou clarified for the weal of
our cow ' l he should take as opening one in a year in which the Great
God2 slays his cattle.
1 SV. II. 3, 2, 1=RS. IX. 11, 3, 2, 1 see note on § 9.
2 Rudra.
76. By (the words): ' be thou clarified for the w*al of our cow*
he heals his quadruped (s).
8. By (the words), ' for the weal of our people' (he heals) his
biped(s), 'for the weal of our runner* (he heals) his one-hoofed
animal(s).
9. Smeared with poison, forsooth are the herbs in that year, in
which the Great God slays the cattle. By saying : < for the weal, o King,
of our herbs ' he makes the herbs palatable for him ; both kind of
herbs ripen and become palatable for him : the kind that ripens un-
cultivated as well as the kind that ripens cultivated l.
1 On §§ 6-9 cp. KsudrasiTtra (L 1, no. 3) : 'in which year the Great God
slays his cattle, the opening tristich (are the verses) : * be thou clarified for the
weal of our cow ' in reversed order (cp. Laty. VI. 3. 2) ; the Brahman's chant is
the atharvana melody (aranyegeya I. 1 . 23) chanted on the naudhasa verses ; the
vistutis are the ascending ones (optionally, Pane. br. II. 12, or II. 15, or III. 2) ;
the rest is similar to the Jyotistoma.'
10. (The tristich beginning) * Be clarified as the foremost of speech'1
he should take as opening one for one whom he wishes to become
excellent among his equals
* SV. II. 125-127=:RS. IX. 62. 25-27.
11. By (the words): * be clarified as the foremost of speech* he
brings him round to the foremost point.
12. The foremost point is excellency ; he brings him l to excellency 2.
1 Read : ,4riyam evasmin dadhati.
2 On §§ 10-12 cp. Ksudrasutra (I. 1, No. 4) : ' for one who desires excellency
the opening (tristich) is the one containing (the word), ' foremost' ; the ajyalauds
are connected with the brhat (cp. Arseyakalpa page 33, note 3); the Hotr's
prstha (laud) is the brhat; the Brahman's pratha (laud) is the s*yaita; on the
usnih-part (in the Arbhavapavamana laud) is chanted the £rudhya; the rest is
similar to the Jyotistoma.'
vi. 9. 6.— vi. 9. 20. 125
13. (The tristich beginning), ' these Soma-drops have effused ' l he
should take as opening one for a plurality (of Sacrifices) 2.
1 SV. II. 180-182 rrRS. IX. 62. 1-3.
2 Cp. note 3 on § 23 and Jaim. br. I. 94 : bahunam samyajamananam.
14. By (the word) ' these ' he addresses them all ; for (their) welfare l,
(their) prosperity.
1 Read rddhyai instead of rddhai.
15. By (the word)* these* Prajapati created the Gods; by (the
words) c have effused ' (asrgram) he created (asrjata) men, by (the word)
* Soma-drops ', the Fathers ; by (the words) ' through the strainer ' *, the
Soma-draughts ; by (the word) 'swift', the laud; by (the word) 'all',
the recitation ; by (the words) ' unto riches ', the other creatures 2.
1 Read pavitratn iti instead of pavitra iti.
2 Sayamt explains this exposition of creation by all kinds of fanciful etymolo-
gies and combinations.
16. In that (he said) : « these ', therefore all the Gods that (were) in
the beginning, (exist) even now.
17. And they enjoyed all possible prosperity l ; for stationary is
this word 2.
1 Read sarvam v rddhim ardhnuvant sthi^.
2 The purport of these two §§ is not clear to me.
18. In that (he said) : 'have effused', therefore men are created1
day by day.
1 srjati meaning as well ' to effuse, to emit ' as ' to create '.
19. In that (he said): 'Soma-drops', the Fathers namely are, as
it were, the Soma-drops x.
1 Perhaps the author had in mind the well-known attribute of the Pitaras :
somyasah.
20. (For they are) ' mind ' (only), as it were 1.
1 Being only perceptible* by the mind, not by the eye. The equation mana
iva pitarah being comprehensible, it is not intelligible how the indavah can be
compared to manas. Sayana quotes from Chand. up. (VI. 5. 4) : annamayani hi
saumya mandh, but here saumya is a vocative and has no relation to manah.
126 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
21. The prosperity enjoyed by those creatures after they were
created, falls to the share of those for whom he (the UdgStr), thus
knowing, takes this (tristich) as opening one.
22. The metres, forsooth, fetched the Soma; the Qandharva
Visvavasu stole it (from them) and with it entered the water ; the Gods
sought after it, Visnu spied it in the water ; he doubted : ' Is it he
(the Soma) or not ? ' * He poked it with his foot and from it (from the
Soma thus poked) drops effused ; he announced to the Deities who
stood near: 'These Soma-drops have effused.' Through the out-of-
doors-laud, verily, the Sacrificer comes into existence ; in that he chants
(as prastSva) the words: * These Soma-drops have effused', he an-
nounces to the Deities the sacrifice that has come into existence 1.
1 Just as Visnu announced to the Deities that he had found out the Soma in
the water. On the myth of the stolen Soma cp. L6vi, la doctrine rhi sacrifice dans
les Brahmanas, page 32, and below, VIII. 4. 1.
23. Deprived of prosperity and not conducive to cattle, verily, is
the morning service, for it is devoid of ida l ; by saying : ' the ida for
us uninterruptedly'2 he makes the morning service provided with ida
and with cattle8.
1 In the chants of the morning service the finale is not, as mostly otherwise,
ida (but 5). Note the well-known equation ida vai paAavah.
2 Third pada of the last verse in the same stotriyatrca (cp. VI. 9. 13).
3 To §§ 13-23 refers the Ksudrasutra (I. I , ri°. 5) : < for a plurality of Sacrifices
^".e. in & «R,ttra) who arc not friendly disposed to each other, the stotriya (tristich
of the out-of-doois-laud) is : ' these Soma drops are effused ' ; the victuti for the
prgthastotra is the sapffisthita belonging to the seventeenfold one (Pafio. br. II. 9,
especially § 3) ; the rest is similar to the jyotiatoma.'
24. (The tristich beginning) : ' By fiercely brilliant lustra ' l he should
take as opening one for a Joined group (of Sacrifices) 2.
1 SV. II. 4-6=RS. IX. 64, 28-30.
2 See note I on § 26.
25. (The words) : * by fiercely brilliant lustre ' represent the gayatrl * ;
(the words) : ' by loudly sounding * (represent) the tristubh * ; (the
word) * voice'3 (represents) the anustubh3; (the words)* the Soma-
(draughts) (are) bright, mixed with the milk* (represent) the jagati*.
This (verse) represents all the metres; the metres, forsooth, are a
vi. 9. 21.— vi. 10. 3. 127
joined group as it were ; by taking this (tristich) as opening one, he
makes them prosper «by their own feature 6.
1 For the gayatr? is splendour and spiritual lustre, it is said in the holy script
(Ait. br. I. 5. 2).
2 A pun on the root stubh in pari * t o b h ayantyH and tri ft t u b h .
3 I have rendered Icrpa by ' voice * in accordance with Sayana Jcrpeti vatinama,
and vug ghy anuntup (Sat. br. III. 1. 4. 2.).
4 The point of agreement between the jagatl and the pada scmafi 6ukra
gavatirah is, according to Sayana, that both : the word jagatl and the word
gavadirah have in common the syllable get; for another explanation see note 1 on
XII. 1. 2.
5 'Feature' or 'nature.'
26. A joined group, verily, is devoid of courage and strength;
the metres are courage and strength; he makes them possessed of
courage and strength1.
i To § 24-26 refers the Ksudrasutra (T. 1 , no. C) : ' for a plurality of Sa6rificers,
who are friendly disposed to each other, the stotriya (tristich) is * by fiercely brilliant
lustre'; 'sing ye unto him' (SV. II. 1-3) is the corresponding (tristich); the
vifltuti for the pratha-laud is the aaptasthita belonging to the seventeenfold stoma;
the rest is similar to the jyotistoma.'
VI. 10.
(The verses of the out-of-doors -laud,
continued.)
1. (The tristich beginning) * Agni, thou purifyest the lives*1 h*
should take as opening one for those dlksitas amongst whom one dies.
i SV. II. 868-870=^8. IX. 66. 19-21.
2. Unclean, as it were, are the dlksitas amongst whom one dies ;
in that the opening (tristich) is addressed to Agni pavamana, Agni
drives away from them the heat (the defilement) and the wind (or
Soma pavamana) purifies them *.
i Cp XVI. 5. 9, 10.
3. In saying ' the lives ' he puts life 1 into them who are living 2.
1 Viz. the normal lease of life, so that they do not die of any other cause than
old age.
2 The same matter is treated more fully IX. 8.— To § 1-2 refers the Ksudra-
sutra (I. 1, No. 7 ) : ' when a diksita has died, the opening (tristich) is : 'O Agni,
thou purifyest the lives ' except on the days at which a transposition (of metres :
128 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
stotras and 4astras) takes place ; if he dies on (one of) the days at which a
transposition takes place, the triatich of that day , on which the tristich
in gayatri-metre is the opening one, is to be taken as opening one, with the
exception of the udayanlya atiratra; the rest is similar to that (day)
4. (The tristich beginning): * For us, o Mitra and Varuna'1 he
should take as opening one for one suffering from a lingering disease.
l SV. II. 13-15=$S. III. 62. 16-18.
5. Gone away are the out- and inbreathing of him, who suffers
from a lingering disease ; Mitra and Varuna are the out- and inbreath-
ing l ; out- and inbreathing he (thereby) puts into him 2.
1 Cp. Sat. br. VIII. 4. 2. 6 : prano vai mitro 'pano varunah.
2 To §§ 4, 5 refers Ksudrasutra (I. 2, No. 7, 8) : « for one who suffers from a
lingering disease the out-of-doors-laud consists of the tristichs : ' for us, o Mitra
and Varuna ' (II. 13-15), * by fiercely brilliant lustre ' (II. 4-6), ' from thee, that art
being clarified, o Sage ' (II. 7-9=^18. IX. 66. 10-12) ; or the opening (tristich of
the out-of-doors-laud) is to be composed of different parts of the Veda (sambharya
cp. Introduction, Chapter II) (and to comprise the following verses) : ' for us,
o Mitra and Varuna ' (II. 13), * be clarified as the foremost of speech ' (II. 125), and
' sing ye unto him, o men ' (II. 1) ; ' o Agni, come hither to the feast' (II. 10-12) is
(the Hotr's ajya-laud) : the rathantara one (see note 4 on page 33 of Arseyakalpa) ;
the three other ajya-lauds are the brhat ones (see ib.) ; or the first two are the brhat
ones (the first being II. 140-142) and the last two the rathantara ones. (In the
midday -service) on ' being clarified by the stream ' (II. 25-26) are chanted the
raurava, the yaudhajaya and the dairghaa'ravasa (or instead of this last the udvat
prajapatya) ; these are ekarcas ; the rathantara on three (verses) (II. 25-26) ; the
brhat is the Hotr's prathalaud, the trais"oka the prstha-laud of the Brahmanaccha-
main, and the kaleya is chanted on ' they all have magnified Indra ' (II. 177-179).
On ' entice the withdrawing' (II. lll=RS. IX. 19. 6) the sapha (is chanted), the
firudhya on the usnih-part. He puts the two kakubhs at the end of the rathantara
(the exact meaning of these words, which recur No. 39, is not clear to me ; probab-
ly they refer to the chanting of the rathantara on punanah soma dharaya). The
wtuti is the brahmayatanlya of the seventeenfold stoma (Paflc. br. II. 8. 2) for the
Hotr's prsthalaud, and the ascending one belonging to the twenty -one -fold (Pafic.
II. 1 ) for the agnistoma chant. The rest is similar to the jyotistoma.'
6. (The tristich beginning) : ' Driving away the enemies thou art
strained, away, o Soma, the envious' l he should take as opening one
for one who is calumniated falsely.
l SV. II. 563-565=$S, IX. 61. 25-27. The verse is quoted here by a longer
prattka than is usual and strictly necessary, because of its tendency.
vi. 10. 4.— vi. 10. 12. 129
7. Envious verily are they, who calumniate falsely; these he
drives away from him.
8. By (the words) : ' going to Indra's agreed place ' he causes him
to go, cleaned 1 (of the false imputation) and fit for (taking part at) the
sacrifice, to Indra's agreed place 2.
1 Note the pun * putatn ' with reference to pavase of the verse.
2 To §§ 6-8 refers the Ksudrasutra (I. 2, No. 9) : ' for one who is calumniated
falsely the stotriya-tristich is ' driving away the enemies thou art strained ' ; on
the verses of the naudhasa is chanted as prstha-laud for the Brahmanaochamsin
the SuddhaSuddhiya which has a pada for nidhana ; the visjuti for the agnistoma-
chant is the * lamp ' belonging to the twenty-one-fold stoma (Pafic. br. II. 17, see
especially § 4). The rest is similar to the jyotistoma.'
9 (The tristich beginning) : ' Be thou, a bull, strained by the
stream ' l he should take as opening one for a noble. The noble, forsooth,
is a bull ; he (thereby) makes him a bull,
l SV. II. 163-155=^8. IX. 65. 10-12.
10. By (the words) : ' and jovial to (Indra) accompanied by the
Maruts ', the Maruts being the peasantry1 of the Gods, he attaches the
peasantry to him ; the peasantry does not desert him.
1 Or 'the clans, the subjects, the people.'
11. By (the words) ' possessing thyself of all thine might' he by
might, by courage afterwards l encompasses for him the peasantry ; the
peasantry does not desert him 2.
1 parastat the text, purastdt Sayana.
2 To §§ 9-11 refers the Ksudrasutra (I. 2, No. 10) : 'for a Sacrificer who is a
king, the opening stotriya (tristich) is « be thou, a bull, strained by the stream ' ;
the prstha-laud of the BrShmanacchamsin is the vrsan«saman chanted on the verses
of the Syaita, the e k a vrsa-saman, if he is a sole king. The rest is similar
to the ritual of one who is desirous of excellency ' see Ksudrasutra I. 1, No. 4
as quoted in note 2 on VI. 9. 12.
12. (The tristich beginning) : ' Be thou, a bull, o Soma, strained
after being pressed ' l he should take as opening one for one who
desires : * may I fare well in the foreign country ' 2.
1 SV. II. 128-130=SS. IX. 61. 28-30.
2 Or, perhaps: «may I fare well amongst men' i.e. in the assembly; cp. the
author's paper « Altindische Zauberei ' (Wunschopfer) note 36 on page 6.
9
130 THE BElHMANA OF TWENTY FIVE CHAPTERS.
13. By (the words), ' make us honoured among men * he will fare
well in the foreign country l.
l To §§ 12, 13 refers the Ksudrasutra (I. 2, No. 11): 'for one who desires to
fare well in a foreign country, the (opening) stotriya (tristich) is * be thou, a bulU
o Soma, strained after being pressed '. The rest is similar to (the ritual of) one who
is desirous of excellency ', cp. note 2 oh § 1 1.
14. (The tristich beginning) : * You both are Lords of light ' l he
should take as opening one for two (Sacrificers) ; he (thereby) causes
them to participate equally in the sacrifice: he bestows2 upon both
of them the glory of the sacrifice 3.
1 SV. II. 3 5 1 , 350, 34 9=$S. IX. 19. 2 , 3 , 1 . (avahpatl SV., svarpatl
$S). Originally the author of the Brahmana may have meant the Kgveda- verses
IX. 19, 2-4 and the reading svabpati may have been introduced afterwards, in
accordance with the gana.
2 arpayati.
3 To §§ 13, 14 refers the Ksudrasutra (I. 3, No. 12): 'for two Sacrifices the
opening stotriya (tristich) is, in reversed order * you both are Lord of light ' ; on
* being clarified by the stream1 (II. 25-26) are chanted the raurava, yaudhajaya
and 4airghaa"ravasa (or udvat prajapatya) as ekarcas ; on these (verses) the first
as*vinor vrata; on <by fore conquest, from your (Soma) plant' (II. -.7-49), th&
lyf&Vft&va, the Sndhigava, the audala, as ekarcas ; on three (verses) the last advinor
vrata. The rest is similar to the jyotistoma.'
15. (The tristich beginning) : ' The streams have flowed forward ' l
he should take as opening one for one who is desirous of rain.
l SV. II. U15-1117=RS. IX. 29. 1-3.
16. By (the words) : ' the streams have flowed forward ' he causes
the rain to fall from heaven ; by (the words) : ' of the bull that with
vigour has been pressed' (he causes it to fall) from the intermediate
region.
17. By (the words) : ' that presents itself to the Gods' he brings it
down on the earth.
18. By means of vigour, of strength, is given forth what (after
being promised or due) is held back ; by (saying) : * of the bull that
with vigour has been pressed ' he procures to him by means of vigour,
of strength, the rain from heaven l.
* To §§ 15-18 refers the Ksudrasutra (I. 3, No. 13): 'for one who wishes to
obtain rain the (opening) (stotriya tristich) is : ' the streams have flowed forth ' ;.
vi. 10. 13.— vii. 1. 1. 131
on * being clarified by the stream, o Soma' (are chanted) the raurava, yaudhajaya
and dairgha^ravasa (or udvat prajapatya) as ekarcas; on (all the) three (verses),
the first apSm vrata ; on the verses of the naudhasa as prstha-laud of the Bran-
manacchamsin, the saubhara with his as nidhana (cp. below, VIII. 8. 19) ; on * by
fore-conquest, from your (Soma) plant', the 4yavas"va, the andhigava and the
audala as ekarcas ; on all three, the last aparu vrata. The rest is similar to the
jyotistoma.' *
19. (The tristich beginning) : ; Become thou strained by this stream,
by which the cows may come hither, the alien ones, to our dwelling ' *
he should take as opening one for one who desires that alien
cows may fall to his lot, that his dominion may obtain alien cows ; by
the fact that this (tristich) is the opening one, the alien cows fall to his
lot, his dominion obtains alien cows 2.
1 SV. II. 786-788=$S. IX. 49. 2-4.
2 To this § refers the Ksudrasutra (I. 3, No. 14) : ' for one who desires alien cows,
the (opening) stotriya (tristich) is : ' become thou strained by this stream, by which
alien cows may come hither' ; on ' being strained, o Soma, by the stream * (are
chanted) the raurava, the yaudhajaya and the dairghaSravasa (or udvat praja-
patya) as ekarcas; on (all) three, the first gavam vrata; on the verses : ' verily
thou shalt extol' (SV. I. 247=11. 1073-1074=RS. I. 84. 19-20), the traika-
kubha is chanted as pratha-laud for the Brahmanacchamsin ; on ' by the most
sweet, most intoxicating' (SV. II. 39-41 =RS. IX. 1. 1-3), the gayatra, the sarnhita
and the satrasahiya as ekarcas ; on (all) three the last gavAm vrata. The rest is
similar to the jyotistoma.'
SEVENTH CHAPTER.
VII. 1.
(The g£yatra-saman on which the out-of-
doors*laud is chanted.)
1. The gayatra is (equal to) these (three) worlds (earth, intermediate
region, sky) l ; the chant belonging to it is to be performed in three
sections2; for three in number are these worlds; by chanting (the
gayatra) in three sections, he makes him 8 equal to these three worlds.
1 Usually the gayatri is identified with the earth, the trigtubh with the inter-
mediate region and the jagati with the sky.
2 avrt ia a part of the udgltha; to this Brahmana refers Laty. VII 10. 21,
according to which passage the udgttha, e.g. of S.V. II. 1, which runs in the arcika
pavamanayendave \ abhi devatfi iyakeate, is to be, divided into three avrts in
132 THE BRAHMANA OF TWENTY FIVE CHAPTERS
the following manner: 1. pa2va2 manayendava 2; 2. abhi devam iya 1212 \ 3. kmto.
Cp. also Jaim. br. I. ill and Jaim. up. brahm. III. 11. 5, III. 39. 2 (tad etat tryavrt
tryudanam gayati.
3 The Sacrificer.
2. Twice he should stretch the tone, the third (time) he should
make him l.
1 avanardati according to SSyana is equivalent to avasvarati and consists in a
lowering of the musical tone by one interval ; probably avanardana has the same
value as the later term karsana, and especially the first kind of Icarsana designated
e.g. by a2> see R. Simon in his Introduction to the Puspasutra, page 519 (cp. also
l
C. H page 466). Now, as the him sound is always chanted thus : hnm a 2t it
appears that in the gayatra-chant this avanardana takes place three times. The
ritualistic authorities have always been at variance about the question as to how
the avanardana is to be practised the first two times : "the first two sections
(avarga^avrt) are to be * stretched*, according to Dhanamjayya; in the middle
section he should put in two stobhas, and these are to be 'stretched' accord-
2
ng to Gautama, e.g. abhi devam iya 1212" (see Sayaria on Pafic. br. VII. 1. 2),
LSty. VII. 10. 22-24. It seems that the usual way of chanting the gayatra is the
one recommended by Gautama, it is found in all the prayogas. The expression :
* he should put in two stobhas ' may be understood, if we consider that all the
words of the udgitha are replaced by the syllable o, which can be considered as a
stobha.
3. In that he stretches thrice1, he thereby makes the gayatra
redundant.
1 Cp. note 1 on the preceding §. The purport of this § is far from clear
to me.
4. He who chants an unresponded gayatra1, has no firm support ;
the response of the gayatra is the fora-sound.
1 i.e. a gayatra without response, without pratihara.
5. It is to be thought mentally ; he thus chants a responded
gayatra and gains a firm support1.
1 To this § refers Laty. VII. 11. 3-5: 'after the retasya (verse, i.e. the first
verse of the out-of-doors-laud) he should, leaving over two syllables (i.e. before
l
the last two syllables) utter the tarn-sound : hum a 2 ; this tarn-sound the Pratihartr
should think mentally in the retasya, not in the other (verses), according to
Gautama; in the other verses (only), not in the retasya* according to Dhanamjayya
and Sandilya,' cp. also Laty. I. 12. 8, 9 : 4 the first verse, the retasya is devoid of
him, the other verses are provided with it '. Latyayana, then, accepts the view of
Gautama, the words of the Brahman a leaving it open to doubt; §adv. br. II. 1. 4 :
VIL 1. 2.-— vii. 1. 10. 133
na himkuryad seems to refer equally to the retasya only, op. also Jaim. br. I. 100:
na himkuryad, yad dhimkuryad vajrena himkarena reto vicchindyat, and Jaim. s>s.
11 : 13. 9.
6. He who chants the gayatra in view of these worlds, is not
severed from these worlds; for his sake these worlds clothe themselves-
with strength (or ' food ')*.
1 enam. .abhi samvasate, Sayana: enam urjannena samacchadayanti. I take
enam as governed by abhi ; samvasate 3rd pi. to samvaste.
7. He should begin softly, then (chant) louder, and then still more
loudly 1 ; thereby he chants in view of these worlds.
1 mandram, tarataram, taratamam could equally well mean ' deep, higher,
highest' (pitch of the voice), as relating to the three octaves (gramas, sthanas),
which are equally designated as mandra, madhyama, tara (Taitt. pratis*. XXII.ll),
and said to reside successively in the chest, the throat and the head (ib. 10 and cp.
Naradlya $ika§ T. 7 : urah kanthah sira* caiva sthanani trlni vanmaye), each of
these sthanas comprising seven tones.— The first third part (the first avrt, the adi,
cp. adadlta in this §) he should chant mandrena ; the second avrt, tarataram; the
third avrt, taratamam. Sometimes four sthanas are given: upamhi, mandra ,
madhyama, uttama (thus Sayana), with which compare Jaim. up. br. I. 51. 6 sqq.:
mandram, ugramt valgu, krauncam, cp, TS. II. 5. 11. 1 : krauncam, mandram.
8. The chant (of the gayatra) must be performed ' unexpressedly n.
That which is expressed of the gayatra is terrible ; by chanting ' un-
•expressedly ' he avoids what is terrible in it.
1 Each syllable of the verse is replaced by o, cp. C. H. §§ 178, 180.
9. The gayatra is breath1; he should not take breath (whilst
chanting the udgltha), to prevent the breath from being cut off. If he
takes breath, he will die before (his time), if he does not take breath,
he lives his whole life.
1 According to Sayana because there are nine stotriya-verses in the out-of-
doors-laud and there are nine * breaths ' (sapta Jirsanya dvav avancau), but else-
where the gayatrl is identified directly with prana : below, XVI. 14. 5 and &at. br.
VI. 2. 1.24, VI. 4. 2. 5 etc.
10. If (however) he should take breath, he should take breath in
the middle of the verse: the gayatra, verily, is breath, the tone1 is
breath ; he thereby puts breath in the midst, into his body : he lives
his whole life 2.
1 Possibly avara here also means circumflex, cp. XVII. 12. 2. Compare the
passage, which to me is not clear, of the Jaim. br. I. 112: samno 'ntararanyani
134 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
navetyarn,*. tetad dha vai samno ' ntararanyarn, yat prastutam abhisvaritam (ma,
abhi°) adlyate ; avarenotpadyodgayeL
2 Cp. Jaim. up. br. I. 37. 7 : tad anavanani geyam ; tat samno, era pratiharad
anavanani geyam , tat prano vai gayatram ; tad vai pranam rdhnoti, tatha ha sarvam
ayur eti, and Jaim. br. 1. 112 : yadi sami tamyen, madhya rco 'vanyat.
11. As nidhana * he should take (the word) ida 2 for one who desires
cattle; svah? for one who desires (to reach) heaven; ya,6dh*, for one
who desires spiritual lustre ; ayuh 5, for one who suffers from disease ;
hamsi 6, for one who exercises magic (spell for malevolent purpose) 7.
1 Instead of the regular 5.
2 ida is equal to cattle.
3 ' Heaven.'
< * Glory.'
6 * Long life.'
« • Thou slayest '.
7 To this § refers Laty. VII. 11. 15. sqq. : ' if he desires to use any of the
finales, that are recommended for (the fulfilment of special) wishes, he should,
according to Gautama, put them (i.e. the words, that express them) in the place of
the last two syllables, or after finishing the whole verse, e.g. abhi devarh iyakeata
1212 (instead of the syllable u) ; according to Dhanamjayya he should, without
changing, chant the whole gayatra and put them in at the place of 5, for they (the
words ida, svah, etc) are intended as finales.'
12. These, forsooth, are the milkings1 of the gayatra.
1 Tho instruments, as it were, to obtain from the gayatra, as a milch-cow,
all one wishes.
13. Into the possession of spiritual lustre, of cattle * comes he, who
knows this.
1 And of heaven, long life, etc. cp. § 11.
VII. 2.
(The ajya-lauds.)
L Prajapati, having changed himself into the sacrifice, gave him-
self over to the Gods. These did not agree together as to the prece-
dence. He said to them: 'Run ye a race for it'. They ran a race
(ajim ayan). Because they ran a race, therefore the ajya (-lauds) are
called ajyas (aj»ya).
vn. 1. 11.— vii. 2. 5.
2. Indra understood : ' Agni, forsooth, will win in the first place/
He said (to Agni) : : Whichever of us both shall win in the first place,
shall share with the other'. Agni was the first to win, thereon Mitra
and Varuna, thereon Indra. Now, there was this one Hotr-function
(still) to be won. Indra said to Agni : ( According to our agreement
this one must be shared by us two*. This is the Hotr-function conse-
crated to Indra-agni : one and a half (of the) laud belongs to Agni, one
and a half to Indra l.
1 The four ajya-lauds are 1. agneyam (hotur ajyam), C. H. § 55; 2. maitravaru-
nam (maitravarunasyajyam) C. H. § 160; 3. aindram (brahmanacchamsina ajyam)
C. H. 164 ; 4. aindragnam (acchavakasyajyam) C. H. § 169. In the Jaim. br. this
quasi -myth is more logically represented; here (I. 105) Agni, Mitra and Varuna,
and Indra win first, and then Indra and Agni make the agreement about the
fourth ajya that is left over : athaikam anujjitam asit, tad indro 'ved : agnir vave-
dam ujjesyatiti. so 'bravid : agne, yatara avayor idam ujjayat tan nau sahasad
iti, etc.
3. Four in number are they (the ajya-lauds) with six deities *.
l Agni, Mitra, Varuna, Indra and for the last stotra again Indra and Agni
together.
4. In six ways disposed1 is the sacrifice; the whole of the sacri-
fice he thereby lays hold off.
1 saddhavihitah , cp. tridhavihitah (' tripartitus'). Probably wo are to under-
stand : the agnistoma-catustoma (comprising three services), the ukthya, the
soda&n and the atiratra.
5. All the ajya-(lauds) are svara*; this is a sameness2; they
chant (verses) addressed to different deities3: for the sake of taking
away the sameness.
1 i.e. provided with svarita : having at the end , as all gayatra-chants have,
ill
a final ending on 345, cp. R. Simon, Puapasutra page 526, in voce svara.
2 Why the sameness, the jamitvam, is unfruitful, is made clear by the following
passage of the Jaim. br. (I. 300) : ' Devoid of pairing and offspring is the sameness,
just as when two men or two women were lying together, neither the two men
would bring forth any child, nor the two women, if they did not get a copulating
partner. That, on the other side, which is devoid of sameness, is a copulation, a
generation '. Moreover, the consequence of sameness is yatayamatvam !
8 Cp. Jaim. br. I. 100 : tad ahur : yad ajyani sarvani samananidhanani,
kenajami kriyala iti.
136 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. In view of the domestic animals they chant the ajya (-lauds)1.
They chant (them) constantly returning2 ; therefore they (the animals,
the cattle) beget thitherward 8 and are born hitherward 4 ; therefore also
they (the cows), having started to the (meadows), return 6.
1 Cp. VI. 8. 12.
2 Cp. VI. 8. 9.
3 Cp. VI. 8. 9.
4 The young ones, being born, come ' hitherward ' out of the womb.
5 Cp. VI. 8. 13.
VII. 3.
(The midday-pavam ana-laud.)
1. The midday -service is purified l by the following :
1 This must mean: 'the midday-service is brought about' or *the midday •
pavamana-laud is held.'
2. by three metres * and five samans 2.
1 Gayatrl, brhati, tristubh, cp. Introduction to Araeyakalpa, page XXIV
and Ait. br. III. 17. 4 : aatsu va atra gayatrim stuvate fiatsu brhatlsu tisrm trittupsu.
2 GSyatra, amahfyava, raurava, yaudhajaya and auSana.
3. By chanting the midday-pavamana (-laud)1 they strain the
midday -pressing.
1 i.e. the first laud (stotra) in the midday-service.
4. The (samans used) at the midday-pavamana (-laud) are (equal
to) all the samans (of the whole midday-service).
5. (They are) the gayatra (saman), the saman with finale,
the one d e v o i d of finale, the one with ida as finale *.
i With finale (stause) is chanted the amahiyava (gramegeya XII, 2. 13);
without finale proper the yaudhajaya (gram. XIV. 1. 36) and the auSana (gram.
XV. 1. 32) ; with ida as finale the raurava (gram. XIV. 1. 35). In the same way
the rathantara or hotuh prsthastotra (aranyegeya II. 1. 21) is chanted with finale
{as); the vamadevya or maitravarunasya prsthastotra (gram. V. 1. 25) is chanted
without finale (cp. V. 2. 4), likewise the naudhasa (grSm. VI. 1. 37) or brahmanah
prsthastotra is chanted without finale; the kaleya or acchSvSkasya prsthastotra
<gram. VI. 2. 7) is chanted with ida as finale.
6. In chanting the midday-pavamana-(laud) they chant a I 1
the samans (of the midday-service)1.
1 See note I on the preceding paragraph.
vii. 2. 6.— vii. 3. 15. 137
7. The pavamana (-laud) is the trunk of the service, the gayatrl
(metre) is its mouth ; the gayatra (sSman) is the breath ; in chanting
the gayatra on the gayatrl (metre) they put the breath into the mouth
(of the sacrifice).
8. These metres l are the out- and in-breathing 2 : the gayatrl is
the out-breathing, the brhati is the through -breathing, the tristubh is
the in-breathing ; that they chant with these metres is for the conti-
nuity of the out- and in-breathing.
1 Cp. § 2.
2 Elliptic for out-, through- and in -breathing, as appears from what follows.
9. These metres are (equal to) these worlds : the gayatrl is this
world (the earth), the brhati is this middle (world), the tristubh is yonder
highest (world). That they chant with these united metres is for the
continuity of these worlds.
10. If another metre were to come in between them, he would
disjoin these worlds 1.
1 Read vyaveyad imamllokan.
11. Having chanted a gayatra, they chant a saman with
finale l. The gayatra is the earth ; thereby an abode is made on the
earth (for the Sacrificer) l.
1 The amahiyava of the ordinary agnistoma, see note 1 on § 5. — Besides
* finale ', nidhana means also 'residence, abode '.
12. Were they to chant at the beginning a (saman) without finale l>
the Sacrificer would be deprived of abode.
1 « without finale '=' without abode *.
13. They chant a (saman) with finale; the gayatrl is strength, the
finale is strength ; by strength he (thereby) augments his strength.
14 With a (saman) having (the word) ida (as finale) l they com.
mence the brhati (part) (of the laud).
1 The raurava of the ordinary agnistoma, cp. note 1 on § 5.
15. Ida is cattle l, the brhati is cattle 2 ; in the cattle he thereby
puts cattle.
1 ida is one of the names for cow, Pane. br. XX. 15. 5 ; Sat. br. IV. 5. 8, 10.
2 barhatah paeavah. Sat. br. XII. 7.2. 15.
138 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. (Moreover,) on the brhatl most of the samans are (chanted).
17. On it1 (is) also (chanted) a (s&man) with three finales 2.
1 On the brhatl part.
54 The yaudhsjaya in the ordinary agnistoma ; it has no finale in the proper
sense, viz. no finale which is added to the words of the verse (such as idS, as, his,
3535
etc.), but three parts of the verse itself are taken as nidhana (»a234sl; da234sl;
3 5
nya345yah, etc.) see C. H. § 178h, page 281.
18. The middle world, forsooth, is the least strong1 (of the three),
as it were ; to it thereby an abode is procured.
1 The antarikaa (being identified with the tristubh, see § 9) cannot stand of
itself, but is supported on both sides by heaven and earth, and thereby the least
8trong of the three ! It now gets three nidhanas, three resting-places.
19. There is a (saman) with three finales ; three rents there are in
the services 1, these are covered by it.
i In the morning-, midday- and afternoon -service of the Soma-feast. The
purport of these words (cp. Jaim. br. I. 304: atho trini yajriasya chidrani
dve apidhattasya (?) ayatana ekam bhavati) was not certain to the ancients; they are
discussed in the Nidanasutra (II. 11) : atha khalv aha trini savananam chidrani tani
tenapidhiyanta iti ; katamani chidranlti ? pavamana adevata stutayas, tani chidranlty ;
athapy antarena pavamanamti cavartlni ca havirbhih pracaranti, tani chidramti. The
text ot the first explanation is doubtful (Say ana differs, as he reads : pavamana-
devatastutayas) and to me unintelligible ; probably the stotras beside the pava-
m&nas are intended ; the second explanation is clear : the author refers to the
savaniyapurodSSas which follow after each pavamSnastotra (cp, C. H. §§ 143, 186,
,H4).
20. There is a (saman) with three finales ; three are these worlds ;
in these he (thereby) obtains a firm support.
21. There is a (saman) with three finales ; by means of the (saman)
with three finales the midday-service becomes firmly established ; if
there were no (saman) with three finales, the midday -service would
not be firmly established.
22. The finales are of two syllables1, the Sacrificer is a biped; he
(thereby) instals the Sacrificer in the sacrifice, in cattle.
1 Cp. note 2 on § 17.
23. A (saman) devoid of finale is at the end (i.e. is the last of the
vn. 3. 16.— vn. 3. 29. 139
midday-pavamana-laud) \ to prevent (him) from falling across the world
of heaven.
1 The auiSana in the ordinary agnistoma, cp. note 1 on § 5.
24. If it were one with finale, he would expel the Sacrificer from
the world of heaven l.
i A highly casuistical reasoning ! We would expect that the last chant was
one provided with nidhana, the nidhana being an abode, in order that the Sacrificer
might abide in heaven ! But the author of these Brahmanas had to reckon with
the facts, and one of these was that the last saman is anidhana. He now apparent-
ly seeks to explain this difficulty by assuming an etymological (and therefore, for
one of his time and views, real) connection of nidhana with nirhanti \ Sayana's
attempt to explain this passage is unacceptable ; he thinks that, the nidhana being
a firm footing (i.e. the earth, containing food and cattle), the Sacrificer having gone
up to heaven, would be tomptorl to return to earth (read in the commentary
svargad imam eva lokam instead of svargadikam eva lokam). But noto ati in anati-
patfa of the preceding §.
25. It is ' circumflected ' l.
5
l svara, i.e. at the end, provided with the padanusvara, ending : nta656yi,
cp. R. Simon, Puapasutra page 521 in voce. Sayana : ' a saman which ends with
a svarita tone on the last vowel, is called svara ; nowhere more than four endings
of a saman are met with : the svara, the finale, (the word) ida, (the word) vag \
26. By means of the tone (svara)1 food is offered to the Gods
towards the end; he thereby offers, by means of the tone, food to the
Gods towards the end.
1 svarena a double entente : meaning here besides * tone * also the (loud) voice,
viz. such a word as svaha or vaitSsa^ at the end of the offering verse, the yajya
in which an oblation is consecrated to a deity.
27. The gayatra (saman) is at the beginning, the circumflected one
at the end.
28. The gayatra is breath, the tone is breath ; he thereby puts
breath in at both sides ; therefore animals have breath at both sides '.
1 The prana is exhalation, the apana inhalation, but also the wind in the
belly. Or are we to think of the two ears, which equally are reckoned among the
pranas ?
29. Because the gayatra is at the beginning, the circumflected
{saman) at the end, therefore he starts1 by means of out-breathing
and gains firm support through 2 in-breathing 3.
140 THE BRlHMANA OF TWENTY FIVE CHAPTERS.
* praiti i.e. he begins, cp. XVIII. 8, 16 and 6at. br. XII, 2. 4. 16: udanena
hy lidyanti.
2 Read apanena instead sf apane (?).
3 The rules laid down in this khanda, especially in §§ 11 sqq., are of great
importance for the identification of the samans in general. They seem to agree
with the ample prescripts of Jaim. br. I. 299 sqq. Here four kinds of samans are
distinguished regarding their ending , svarani, nidhanavanti, ailani and rksamani^
cp. Sayana on Pafic. br. VII. 3. 25, where, instead of the last group ( the meaning
of rksama is unknown to me ; elsewhere, I. 307, the rksamam is declared identical
with svara ; cp. the St. Petersb. Diet. s.v. rksaman), are given the samans ending on
the word vak. These rules intend, apparently, to prevent jamitva, * sameness '
(cp. note 3 on VII. 2. 5). Further, we learn from the Jaim. br. (I. 311) the follow-
ing important rule, which, as it seems, is also observed by the other Samavedists,
that the places for inserting in, or taking out from, the prakrti (i.e. the schema of
the normal jyotistoma) those aamans which must be added or taken out
in order to obtain the required number of stotriya-verses, are : the gayatii, the
brhatl, and the anustubh-part. In each sacrifice, therefore, only one samari i
chanted on the tristubh, the kakubh, the usnih and the jagati. Jaim. br. I. 311
runs : ' three bellies, forsooth, has the sacrifice : the gayatrf, the tristubh and the
anuatubh, here they insert, hence they take out, just as man is filled in the middle
(the stomach) or hungers (in the middle) , but the other stotras are not liable to
alteration, just as the other members of man are not altered (by hunger) '. The
Jaim, br. in the same book gives some more rules, the exact understanding of
which would without doubt provide us with much more data to identify the
samans that are to be applied ; one of these rules (I. 307) is that, where three samans
are applied, they should be taken in this order': first the ailarn, secondly the svaram
and thirdly the nidhanavat.
VII. 4.
(The metres used in the midday-pava m .ana-
la u d .)
1 The midday-pervice is that part of the sacrifice, which is con-
ducive to heaven, the pavamana (-laud) (is that part) of the midday -
(service), (which is conducive to heaven), the brhatl (part) is that part
of the pavamana (-laud) (which is conducive to heaven) ; the sacrificial
fees, being given at the chant of the brhatl (-part)1, are thereby given
on the place of the world of heaven.
1 This statement (cp. Ait. br. III. 25.3 : tasman madhyandine daksina nlyante
tristubho lake, and cp. Kath. XXIII. 10: 86. 11, Maitr. Samh. III. 7.3: 77-12, TS.
VI 1,6. 3) must not be taken too literally, for the daksinas are never given during
the madhyandina pavamanastotra, but after its completion, cp. C. H. § 17&
(pav.), § 191 (daks.).
vii. 4. I.— vii. 4. 5. Hi
2. The Gods said to the metres : 'Through you, let us reach the
world of heaven '. They employed the gayatrl, through it they did not
reach it. They employed the tristubh, through it they did not reach
it. They employed the jagati. through it they did not reach it. They
employed the anustubh, through it they nearly1 reached it. They
now squeezed2 out the essences of the quarters and added (these
essences as) four syllables to the anustubh ; that became the brhatl, by
means of it they reached these worlds 8.
1 Read tay&lpakad iva and cp. Delhi-tick, Albind. Syntax, page 113.
2 prabrhya, pun on brhatl.
3 We expect rather • the world of heaven ' cp. XVI. 12. 7. -Cp. Sat br. III. 5.
1. 9 : brhatya vai devah svargam lokafti sama^nuvata.
3. * Verily1, it is the brhatl through which we have reached these
worlds' (they said) and so the brhatl ('great one') has its name.
1 marya(h] cp. note 3 on IV. 10. 1.
4:. What they had added1 to it (ic. to the anustubh, from which
resulted the brhatl) was the cattle ; the brhatl, forsooth, is cattle ; in
that the sacrificial fees (the cows) are given at the chant of the brhatl
(part), they are thereby given on their own place 2.
1 When the Gods squeezed out the quarters, § 2.
2 Cp. &at. br. XII. 7. 2.15 : barhatah padavo, brhatyaivasmai paxun avarunddhe. —
For §§ 2-4 cp. Jaini br. I. 120 : ' Three metres convey the sacrifice : gayatrl, tristubh
and jagati ; after these the anustubh is joined in ; by means of it the Gods wished
to reach the world of heaven ; by it they did not reach it ; they added to it (to
the anuatubh of 32 syllables) the four (kinds of) domestic animals : cow, horse,
goat, sheep, and in this manner got to heaven. Having got there, they Haid :
*a great one (brhatl) , forsooth, has this one been, through which we have reached
this '. Hence its name * brhatl '.
5. As to what they (the theologians) say : ' There are other
metres which are larger, why is it called brhatl (' the great one ') ' ?
(one could answer) : ' This one, indeed, and none of the other metres,
reached these worlds. The seven metres, which increase by four
(syllables), each l pass over into the brhatl 2 ; therefore it is called
brhatl '.
1 The gayatrl of 24, the usnih of 28, the anustubh of 32, the brhatl of
36, the pankti of 40, the tristubh of 44 and the jagati of 48 syllables.
142 THE BEiHMANA OF TWENTY FIVE CHAPTERS.
2 Taking together the g&yatri and the jagati we obtain 72 syllables, the
double of the brhati ; the same is the fall with usnih and tristubh, with
anustubh and pankti. To this passage KStySyana refers in his Upagranthasutra
(I. 1) : aapta caturuttaraniti, gayatrijagatyau dve brhatyav, umiktristubhau ca dvef
pafyktyannsjubhau (ca dve), saiva (the brhati itself) saptami.
6. As to what they say : * The morning-service is gayatrl-like,
the midday-service is tristubh-like, the afternoon -service is Jagatl-like,
for what cause do they chant at midday the brhatl (part) ' ?
7. By means of the out -of -doors- laud, forsooth, the Gods carried
the sun to the world of heaven; but it (the sun) could not hold itself
(there) ; they then fixed it at midday by means of the brhati ; there-
fore they chant at the midday (-service) the brhatl (part), for it is thia
(metre) that props up the sun at midday *.
1 Cp. Sat. br. XII. 8. 3. 24 : brhatyarp va asav adityah Sriyam pratisthayam
pratifithitas tapati.
8. With whichever of the metres they chant at the midday-
service, these all amount to the tristubh (or: * pass into the tristubh ',
' become equal to the tristubh')1; therefore they do not depart from
the tristubh : the midday-service.
1 This passage is treated by Katyayana in the Upagranthasutra (I. 1) : yair u
kaij ca chandobhir iti; sastis tristubhas ; tasaifa siddhis: trayoviMatir gayatryah,
pancacatvariMatarn brhatyo, dvadatia kakubhat catasrbhir gayatribhis, ta brhatyas ;
tab saplapaftcatiatam ; tavanty aksarani gayatryan ; tais tas tria^ubhas ; tisraS
cau6ane, which means : * as to (the words of the Brahmana) : * with whichever of
the metres (they chant)' : there are sixty brhatis in the whole midday -service ;
these are attained (by the following reckoning) : there are 23 gayatris (the
gayatra and amahiyava yield 6, and the second prsthastotra 17 gayatris, together
23); 45 brhatis (the raurava and yaudhajaya of the madhyandina pavamana,
consisting each of 3 brhatis, yield together 6 brhatis ; the first prsthastotra (con-
tained in the first vistavas of each paryaya) yield 5 brhatis ; the third prstha and
the fourth pretha comprise each 17 brhatis: 6 + 5 + 17 + 17=45) ; the twelve
kakubhs (left over from the first prstha in the two last paryayas, see 0. H., page
308) together with 4 (of the) gayatris (mentioned first) yield (12 x 28= 336-)- [4
432
x24=] 90=432; -r^-=12) (12) brhati's; (45 + I2=)57 brhatis (on the whole); by
3o
the fact that the (remaining 19) gayatris contain the same number (viz. 67)
of padas (3 x 19), they are also equal to tristubhs, and lastly, the audana (in the
madhy, pavamana) has 3 triatubhs ; that makes 60 tristubhs (for the whole
midday -service) '.
vii. 4. 6.— vu. 5. 6. 143
VII. 5.
(The samans of the midday-pavamana-laud.)
1. Prajapati desired : * May 1 be more (than one), may I be
reproduced '. He was in a languishing and unhappy (amahlyamdnah)
state ; he saw this amahiyava l (melody) ; by means of it he created
these creatures ; these, being created, were happy (amaMyanta) ;
because they were happy, therefore it is the amahiyava2.
1 The first chant after the gSyatra in the midday -pavam&na-laud, viz.
gramegeya XII. 2. 13 composed on SV. I, 467, i.e. S.V. II. 22, 23, 24=$S.
IX. 61. 10, 12, 11; the V§j. Sarah. XXVI. 16-18 has the same sequence of the
verses as SV.
2 A fanciful etymology, made ' pour le besoin de la cause ' ; the meaning of
amahiyavam sama is : ' the chant of (the seer) Amahiyu '.
2. These (creatures), being created (by him, or ' emanating from
him ' ) went away from him ; (through the words) : ' the earth took
(it) that was1 in heaven' he took their vital airs and, their vital airs
having been taken (by him), they returned to him ; (through the words) :
1 a formidable protection, a great glory ' he rendered them their vital
airs. They struggled against him2, but he broke their anger (through
the words): *I will laud'3; thereupon they yielded him the supre-
macy.
1 divi sad SV. and Vaj. S. against divi sad of JRS.
2 Reading (see Say ana) asma ud evayo0 instea 1 of asmad ud evayo^.
3 The final of this saman is stause, an expanded form of stuse.
3. The equals yield the supremacy to him who knows this.
4. The amahiyava is not only a creation of creatures 1 but also
a separation of good and bad (prosperity and adversity).
1 i.e. a means to get children and young cattle, as Prajapati had practised
it with this aim.
5. Separation of good and bad 1 comes unto him who knows this.
1 Cp. note 1 on VI. 1. 12.
6. The Gods Agni, Indra, Vayu and Makha, desirous of glory,
performed a sacrificial session. They said : ( The glory that will come
to (one of) us, must be in common to (all of) us '. Of them it was
Makha to whom the glory came. He took it and stepped forth. They
144 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tried to take it from him by force and hemmed him in1. He stood
there, leaning on his bow 2, but the end of the bow, springing upwards 8,
cut off his head. This (head) became the pravargya ; Makha, forsooth,
is the sacrifice; by holding the pravargya (ceremony), they put the
head on the sacrifice 4.
1 paryayatanta, 6at. br. samantam parinyaviftanta.
2 sa dhanuh pratistabhyatisthat, Sat. br. sa dhanurartnya 6ira upas^abhya
tafithau; dhanufy pratiskabhya, TA.
3 Because the ants had gnawed the b6w-string.
4 This myth is known to us from several other Brahmanas : Sat. br. XIV. 1.1,
Maitr. Sarnh. IV. 5. 9, TA. V. 1. 1-5, and for the Kathas, Sitz. Ber. cler. Kais.
Akad. der. W. in Wien, phil.-hist. cl., Band CXXXVTT. (No. IV.) page 114, line 3
from bottom.
7. The Gods divided that glory among themselves; of it Agni
seized upon the raurava (saman).
8. By doing so he seized upon the strength of the cattle 1.
1 Because its finale is ida and ida is cattle,
9. Rich in cattle becomes he who knows this.
10. Agni, forsooth, is burning (rura), to him belongs this rauravai
(naman) *.
1 This § is identical with XIT. 4. 24 — The raurava, according to Jairn, br. T. J22,
has its name either from agni ruru or from a certain sage rura vrddhra.
11. The Asuras hemmed the Gods in ; thereupon Agni saw these two
burning1, all-divergent stobhas2; through these he scorched them and,
being scorched, they howled (amwnta), therefore (there is) the raurava
1 The text has rilro, the comm. rurau.
* The stobhas of the raurava saman (gramegeya XIV. 1. 35 on SV. I. 5 11, i.e.
2 2 2 4 5
RS. TX. 107. 4, 5=SV. IT. 25, 26) are in the gramegeya dha '32va and au 'Shova
Why are they called ' divergent ' or ' dispersing ' ?
12. Then Indra seized upon the yaudhajaya * ; by doing so he
seized upon the thunderbolt; the yaudhajaya, forsooth, is the
thunderbolt.
1 Gramegeya XIV. 1. 36 composed on the same verses as the raurava.
13. A thunderbolt at his rival he hurls who knows this.
vii. 5. 7. —vii. 6. 2. 145
14. Indra, forsooth, is the winner of battle 1 ; to him belongs that
yaudhajaya.
1 yudhajit ; in Jaim. br. I. 122 he is called indro yudhajivan (or °jivan).
15. * In battle (yudha) verily1, we have won ((tjaisma)' (thus
Indra thought) ; therefore (there is) the yaudhajaya.
l niarya(h) cp. IV. 10. 1, VII, 4. 3.
16. But Vayu seized upon the ausana1.
i Gramegeya XV. 1. 32 on SV. I. 523 =RS. IX. 87. 1-2= SV. 27-28. There
are on this tristubh (a trietubh is required, see above, VII. 3. 2) chanted five
audanas, three of which are svara (cp. VII. 3. 25 and 27), viz. gramegeya XV. 1. 28,
31 and 32. A comparison with the uhagana proves that the last of the three is to
be taken.
17. By doing so he seized upon the vital airs ; the ausana, forsooth,
is (equal to) the vital airs.
18. He who knows this, lives his whole (normal lease of) life.
19. Vayu is the willing one (ufrin), to him belongs that ausana.
20. LJsanas Kavya, forsooth, was the chaplain of the Asuras ; him
by means of the wish-cows the Gods invited to come over to their side l ;
they gave over to him those ausana(saman)s2 ; the au^ana(saman)s,
forsooth, are the wish-cows.
1 Cp. Baudh. srs. XVII 1. 46: 403. 2 sqq. : 'he (Indra) went to Us"anas and
cajoled him by (offering him) his daughter Jayanti and four wish-cows; he, (thus)
directed, came over from the Asuras to the Gods'. In the Jaim. br. (I. 126, see
Journal of the American Or. Society, Vol. XXVIII, page 83) Usanas is won over by
the wish-cows of Virocana, the son of Prahlada. Oertel is wrong in not accepting
the word kamadugha as a substantive.
2 Probably the five: gramegeya XV. 1. 28-32.
VII 6.
(The prstha-lauds: rathantara and brhat.)
1. Prajapati desired: * May I be more (than one), may I be
reproduced ' : He meditated silently l in his mind ; what was in his
mind that became the brhat (samari).
l tutitilm is equal to vacarpyamdfy, cp. § 3.
2. He bethought himself : ' This embryo of me is hidden ; through
the Voice I will bring it forth '.
10
146 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
3. He released his voice (' speech')1 and this voice (i.e. this
speech, the words uttered by him) became the rathantara 2.
1 i.e. he now became vitrstavac, as he spoke the words mentioned in the
next§(?).
2 sa vtig ralhantaram anvapadyata : litt. ' this voice fell to the share of the
rathantara'. The author of our text seems to have chosen this expression in order
to come to the etymology of the next §. The rathantara existed in reality before
the brhat, cp. below, § 10 and TS. VII, 1. 1. 4, where it is said that firstly Prajapati
created the trivrtstoma, Agni, the gSyatrl and the rathantara, and then the
paficadas'a stoma, Indra, the triatubh and the brhat. That vac is identical with
rathantara appears also from § 17, and cp. Jaim. br. I. 128: * when Praj&pati
created the rathantara and the brhat, he first saw the mind : the brhat, he spoke
over it the voice : the rathantara '.
4. * The chariot1 (ratham), verily, it has swiftly 2 reached ' (atarit)
(said Prajapati8) and for this cause it is called * ratham-tara ' 4.
1 With the chariot here perhaps is meant the vehicle of Prajapati's thought : his
voice; the voice often fs called a vehicle, e.g. Sat. br. I. 4. 4. 2.
2 Read ksepna 'instead of ksepla) with the Leyden ms. and the Petersb. Diet,
in kurzerer Fassung.
8 Tndra, according to SSyana.
* A different but equally fanciful etymon of the name is given in the Jaim.
br. (I. 135) : by means of the rathantara the Gods went upwards to the world of
heaven. 'These Asuras and ogres, nine nineties (in number), covered these
world*; they were Rathas by name; the Gods, having chanted the rathantara
and ascended the rathantara (as vehicle), went to the world of heaven and said :
•We have crossed (' overcome', atarisma) these Rathas'. Thence the name
rathantara '.
5. Then, after it (after the rathantara) the brbat came into exis-
tence 'This, verily, is the great (bfhat) (thing): long time has it
been concealed*1 (said Prajapati)2 and for this cause it is called
brhat.
1 Cp. § 1.
2 Indra, according to S fry ana.
6. As an eldest son (to a human father) thus is the brhat to
Prajapati.
7. Indeed, it has a prior brahmana1.
1 The brShmana-sentence in which the origin of the brhat is expounded
(VTI. 6. 1) is prior to that of the rathantara ! Simply a pun, to come to following
statement.
vn. 6. 3.— vn. 6. 12. 147
8. To priority (amongst his equals) comes he who knows this.
9. As to what they say : * The brhat arose first in Prajapati, why
is it, that the rathantara has come to be yoked (' applied') first ' 1 ?
1 Everywhere, when these two s&mans are used simultaneously, it ia the
rathantara that takes the first place; for instance, in the dvadadaha, where the
first day has the rathantara as it prathastotra, the second the brhat; in the abhi-
plava six-day-period (cp. Areeyakalpa I. 2, compared with I. 3). Perhaps this
whole quasi-myth of the birth of the two chants is to be explained by the fact
that a grammatical ( dvandva) compound of the two words rathantara and brhat
could not be otherwise than brhadrathantare (cp. note 1 on V. 5. 14); the prece-
dence of the brhat is then only a precedence in appearance.
10. It is true that the brhat arose first, but the rathantara had
been created actually prior to it l ; therefore it comes to be yoked (' ap-
plied ') first.
1 At the time when the brhat existed only in the mind of Prajapati as an
embryo (§ 1), the rathantara had already come into existence (§ 3), cp. note 2
on § 3.
11. These two (brhat and rathantara) (originally) had the same
finale ; they did not agree to this l and ran a race (to decide the
question as to which of them it should belong) 2. Of them the brhat
by its finale has won the out-breathing, the rathantara by its finale as
envelopped the in -breath ing 8.
1 tasmin natisthetam, tisthate here with locative instead of the usual dative.
2 Differently the Jaim. br. (I. 298) : te abrutam ajim anayor nidhanayor ayaveti.
3 The rathantara (aranyegeya II. 1. 21) on SV. I. 233=RS. VII. 32. 22, 23=S.V.
II. 30, 31 ; nidhana: as; the brhat (aranyegeya I. 1. 27) on SV. I. 234=RS.VI. 46.
1, 2=SV. II. 159, 160; nidhana: has. Note (see note 1 end on § 9) that of the
verses on which brhadrathantare are chanted, the purvSrcika gives in the first
place the verse for the rathantara, in the second place the verse for the brhat. — In
the Nidanasutra (II. 9, beg.) the speculations of different authorities are recorded,
as to what this original nidhana, in common to both sarnans, had been : has, or a,
or sa (sakaram evaham anayoh samanam nldhanam manya iti dhanamjayyaht sa
hy ubhayatra drayata iti).
12. The brhat and rathantara, forsooth, are out- and in-breathing ;
for one who is suffering from a lingering disease, both should be applied 1 ;
gone forth, verily, are the out- and in-breathing of him, who suffers
from a lingering disease ; he (thereby) puts into him out- and in-breathing.
1 Viz. the rathantara in the midday-pavamana-laud in the bfhati-part (pro*
bably instead of the yaudhajaya) and the brhat as hotuh prsthastotra.
148 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
13. AB to what they say : ' Both the brhat and the rathantara
have their finale outside the (verse), how is it that the brhat partakes of
(chants) that have their finale outside1, (but) the rathantara of
(chants) that have their finale inside2 (the verse) ' ?
1 As in the Syaita (see second day of the daSaha, ArseyakaJpa page 206).
2 As in the naudhasa (see first day of the daSaha, Are. k. page 205).
14. The brhat is the o u t-breathing, therefore it partakes of the
(chants) that have their finale outside, for outside is the out-
breathing. The rathantara is the i n-breatlung, therefore it partakes of
the (chants) that have their finale inside, for inside is the in-
breathing.
15. Two big trees, forsooth, are the brhat and the rathantara;
(their) nidhanas must not be put together1.
1 nidhane na samarpye, means probably : ' their n. should be kept asunder,
must not be the same '.
16. If two big trees come into collision, then there lies (on the
ground) a great shattering, a great breaking down (of branches) l.
1 And therefore the finales should be kept asunder. Similarly the Jaim. br.
(I. 133): 'He should part (' differentiate') the brhat and the rathantara; if he
did not part them, just as two big trees having come into collision, would break
down their branches, so would these two break down tho (young) children and
cattle; ho va u ha is the (finale of the) brhat, o va ha (of) the rathantara; thus he
differentiates the brhat from the rathantara ; parted from bad lot is lie who knows
this.' According to the gana of the Jaiminlyas the rathantara ends : ova h a u
va as, the brhat ho v a h a u va has.
17. The brhat is mi-like, the rathantara irfa-like ; the brhat is
mind, the rathantara voice ; the brhat is the melody, the rathantara the
verse ; the brhat is the out-breathing, the rathantara the in-breathing ;
the brhat is yonder world (' heaven, sky ' ), the rathantara this world
('earth'). Having meditated on these (equations) he should chant
(either the brhat or the rathantara) ; then he chants them well
equipped *.
i To this brahmana refer Laty. II. 9. 7-10 and Drahy. VI. 1. 11-14 : « when he
is about to chant either the brhat or the rathantara, he should, before the
' yoking ' of the stoma meditate upon the ten • great words ' : ' the brhat is ira-
like ' etc. ; at the rathantara (he should recite) only the verse (Pafic. br. VII. 7. 19.):
* with the greatness that is in the cows ' ; after the * yoking ' of the stoma he
should perform this recitation of the « great words * and the verse, according to
vii. 6. 13.— VH. 7. 5. 149*
Sandilya and the verse before the * great words ' ; the other view is that of Dhan-
amjayya
VII. 7.
(Bathanfcara and brhat, continued.)
1 . The brhat and rathantara are cattle 1 ; the (first) eight
syllables of the first verse he (the Prastotr) takes as prastava2; he
thereby gains the eight-hoofed cattle.
1 More especially are designated by the Jaimimyas (Jaim. br. I. 128) the
anyatodantah aa belonging to the rathantara, the ubhayadantah as belonging to the
brhat; from ib. I. 297 we learn that the rathantara animals, who go on bone
(horn, hoof !), are adyas, but the barhata animals, who walk on flesh, are the eaters
(yttarah).— 1 here remark that, although brhadrathantare should be translated :
' rathantara and brhat,' I am not sure that for the author of our Brahmana this
was the meaning ; he rather takes it as : * brhat and rathantara.
2 Cp. the chant of the rathantara in C. H., page 308.
2. The (first) two syllables of the last two verses he takes as
prastava 3 ; the Sacrificer is a biped, he (thereby) firmly establishes the
Sacrifice!1 in the sacrifice 2, in the (possession of) cattle.
1 Cp. C. H., pages 308, 309.
2 More clear is the Jaim. br. 1. 135 : ' he takes eight syllables of the first verse,
two of each of the last two verses ; that makes twelve syllables ; of twelve months
consists the year; Prajapati, sacrifice is the year, he thus reaches Prajapati : the
sacrifice.'
3. Five syllables of the rathantara he (the Pratihartr) takes for
his respond (pratihara) ; he thereby gains the fivefold cattle l.
1 Cp. note 2 on II. 4. 2.
4. Four syllables of the brhat he takes for his respond ; he
thereby gains the quadruped cattle.
5. Neither the brhat nor the rathantara was sustained by one
single metre ; so they put two kakubhs after it ; therefore the first (verse)
is a brhatl and the last two are kakubhs 1 ; therefore they perform
the brhat and the rathantara on one verse 2, for they were not
sustained by o n e metre.
1 For this see C. H. pages 307 and 308.
2 What is the exact meaning ? Both the sarnans being actually chanted not
on one but on t w o verses.
160 THE BRAHMANA OF TWENTY FIVE CHAPTEKS.
6. He makes nine risings in the brhat 1 ; nine in number are the
vital airs2 ; he thereby retains the vital airs.
2rlr r 21
1 Cp. the commentary on Puapasutra VIII. 96, not© 1 (satau vaja ; vrtra ieuv
•5-i; su 2 arva 234) and cp. aranyegeya I. 1. 27 in SV. ed. Calcutta, Vol. II, page
492. For the risings of the brhat the Nidanasutra II. 9 gives some particulars,
which, without commentary, are unintelligible to me,
2 Cp. note 1 on VI. 2. 2, and on VI. 8. 3.
7. Three risings he makes in the first (verse) ; the past, the
present, and the future he retains by these ; three in the middle (verse) ;
(the life of) himself, his progeny and cattle he retains by these ; three in
the last (verse) ; three are these worlds ; in these worlds he gains a firm
support.
8. All wishes are fulfilled for him, who, knowing this, makes the
risings in the brhat.
9. In chanting the prastava of the rathantara the Prastotr hurls
a thunderbolt against the Udgatr; he (the Udgatr) should chant his
part of the chant (the udgltha), after putting an ocean between ;
{the word) ' voice' (vak) is to be made the beginning of the part chanted
by him1; an ocean, forsooth, is the voice2 ; he puts an ocean between,
for security's sake.
1 adeyam (wrongly Say an a : manasy adhanani kartavyarp, dhyatavyam ityarthah)
is the gerundive to adatte, cp. adi ' the first part of the udgitha' (Jaim. Srs. 17 : 21.
12: raihantare prastute ho ity uktvadim adadlta, brhati praatute a iti). Further cp.
C H. pages 308, 309, where the Prayogas insert this word in the place as indicated
by the Brahmana.
2 samudravat mrvapadarthanam svantarnidhanad vak samudra ity ucyate,
SSyana.
10. The chant must be performed (by the Udgatr) strongly ; he
{thereby) throws back the hurled thunderbolt.
11. The chant must be performed stammeringly l (and) confound-
edly 2, as it were ; he (thereby) confounds the thunderbolt.
1 He must speak unintelligibly, cp, note on § 13.
2 abhilobhayata ; for abhilobhayati the Petersburgh Dictionary gives the meaning
mlocken ', which is unsatisfactory here.
12. The chanting should be performed swiftly, for the attainment
I the world of heaven *.
vii. 7. 6.— vii. 7. 15. 151
1 The Jaim. br. (I. 329) gives another reason for the swift chanting:
Mind (* thought ') comes first, then Voice ; the brhat is the mind, the rathantara
is the voice. When brhat and rathantara ran their race, the brhat won the race
and the rathantara was left behind. By chanting the rathantara swiftly, he
makes thought and voice (or <word') equal (i.e. coming together). Then the
rathantara thinks : ' he who has made me equal (to the brhat), come, let the bad
lot leave him swiftly '
13. The rathantara is the God-chariot; its chanting should be
performed whilst he (the Udgatr) causes it to stand firmly on each
syllable, for a chariot stands firmly on each wheelspoke (successively) l.
1 Cp. Jaim. br. I. 135 : akmrestham rathantaratn karoti, tasmad arendrena
rctihafr pratitisthann eti. — On § 11 and 13 cp. C. H. page 307 and Laty. IT. 9. 12,
Drahy. VI. 1. 16: 'He should mentally join to each syllable loudly the stobhas '
{i.e. whilst thinking each syllable of the chant in its verse-form, accord-
ing to the the text as handed down in the arcika, he should utter it audibly with
stobhas), which are to begin with bh and to end on a (in so doing the Udgfttr chants
in accordance with the prescript given in the Brahmana, VII. 7. 11), in which no
duplication of consonants is to take place (where, for instance, the arcika has
maghavann iva, the chant should not be : bhabhabha bhbha bha but bhabhabha bha-
bha, and hereby the Udgatr, according to Dhanvin, at least, executes the prescript
of the Brahmapa in § 13), of which stobhas the last has the dvitiya (' the third ')
musical tone, the others the second (prathama) '. These prescripts of the Sutra-
karas do not agree entirely with the praxis, see the gana as figured in C. H. page
308, 309 according to the Prayoga's.
14. He, forsooth, who mounts the God-chariot without taking hold
(of it), falls down from it : the God-chariot (viz. the rathantara) is the
earth ; he should perform the udgltha whilst taking hold of the earth,
then he does not fall down from it *.
i See note 1 on § 15.
15. The rathantara, forsooth, is liable to destroy the eye-sight of
the Udgati ; whilst its prastava is being chanted, he should shut his eyes
and open them at (the words) : * seeing the light ' ; (in this manner) he
is not deprived of his eye-sight.
l On § 14 and 16 cp. C. H. 'page 307 and Laty. II. 9. 11, 14, Drahy. VI. 1.
15-16 (last words) and 17 : * Whilst the prastava of the rathantara is being
performed, he (the Udgatr) should everywhere (i.e. at each stotriya-verse) shut
his eyes and open them everywhere at the beginning of the last four syllables (of
the udgltha) before the respond (tha pratihara) '. The Sutrakaras add the word
* everywhere ', because strictly speaking the Brahmana refers only to the first
etotriya-verse. — The fact that the Prayogas, used in constituting the chanting of
152 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the rathantara in C. H. I.e., allow the chanting of the syllables avar drtiam etc. not-
with stobha (and cp. C. H. page XIV, note 4) rests on Drahyayana (VI. 1. 16), who
takes the words prak pratiharac caturakcaram sictva to the prescript for the chant-
ing on stobha, whereas Latyayana takes them to the following sentence, tat
sarvatra prativikHeta. Drahy. here agrees with the Jairninlyas (br. I. 330,331):
* sixteen syllables (of the udgltha) he chants with tho stobha (chanting instead
otadugdha iva dhenavah ; abhubha bhibhabhebhava, cp. Jaim. br. I. 330), (the words)
svar dr$am he chants distinctly (as they are handed down, not replacing the
consonants by bh).
16. The rathantara, forsooth, is the procreative force; if he says:
of the still -standing ' x, the voice of the Udgatr becomes standing still
(* restrained ')2, and it (the rathantara) destroys his procreative force;
(instead of it) ' of the not standing still * 3 is to be said, or, ' of the well-
standing ' 3 ; (then) the voice of the Udgatr becomes not still-standing
(i.e. will not be restrained during the chanting) and it (the rathantara)
does not destroy his procreative force.
1 The last word of the first verse : idanam indra tasthusah.
2 The rathantara is also tho voice (of Prajapati, VII. 6, 3).
3 asthwah, susthurah (!).
17. The pi sthas were created ; by means of them the Gods went
to the world of heaven ; of these (prsthas) the rathantara on account of
its greatness could not fly upwards *.
1 ndsaknod utpatat, saknoti with participle, an unknown construction. Say an a
interprets : utpatad api svargam gaatum nadaknot.
18. Vasistha having distributed its ' greatnesses' *, chanted it and
went to the world of heaven. He (the Udgatr) should chant (the rathan-
tara) after putting together these (' greatnesses ')2
1 As indicated in the mantra in § 19. By doing so the greatness (heaviness) of
the rathantara had got such a nature that it could go up and convey Vasistha to
the world of heaven (?).
2 He should, before chanting, recite the mantra of § 19, see C. H. page 307
and the Sutrakaras as cited under VII. 6. 17 (note 1).
19. k With thy greatness that is in the cows, that is in the water,
or that is in the chariot, in the thunder, with thy greatness that is
in the fire, therewith be thou united, o Rathantara ; be full of riches
for us ' 1 !
1 Op. Jaim. 6rs 17 : 21. 3 sqq.
VJL 7. 16.— vn. 8. 3. 153
VII. 8.
(The second prstha-laud, the vamadevya.)
1. Unto the Waters came the seasonal period (the period favour-
able for conception). Vayu (the Wind) moved over their back
('surface*). Therefrom came into existence a beautiful (thing). This
was espied by Mitra and Varuna1; they said: ' A beautiful (vdmam)
(thing), verily, has here been born in the Gods ' (devesu) 2. Therefore
there is the vamadevya (chant).
1 Litt. : * in this (part of the water) Mitra and Varuna saw themselves reflected '.
The second prsthastotra runs parallel with the iSastra of the MaitrSvaruna-priest.
2 i.e. ' in the Waters ', instead of devisu, etymologiae causa !
2. Laying hold of it they said : * We two have found this; do ye
not dispute us it ' l. About it Prajapati said : ' Out of me, forsooth, it
has been born2, to me it belongs'. About it Agni said: * After me,
forsooth, it has been born8, to me it belongs'. About it Indra said :
* Belonging to the most excellent is this, I am the most excellent of you
all, to me it belongs '. About it the All-gods said : * Us for deity has
that which has come into existence out of the Waters, to us it belongs '.
Then Prajapati said about it : * Let it belong to all of us, let us all live
upon it '. They deposited it in the prsthas. Pertaining to all the
deities, forsooth, in the vamadevya.
1 mabhyartidhvam, according to Bohtlingk (in the Diet, of Petersburgh in
kiirzerer Fasung), is incorrect for mabhyarthidhvam (from abhyarthayati). But it
may be the injunctive of the ifl-aorist to abhyrtiyate, Dutch : ' b e - twisten '.
2 &at. br. VI. 1. 3. 1 : tastnat (prajapateh) . .. apo 'srjyanta.
3 Sayana quotes a s"ruti : agner apah.
3. In that it is (chanted) on verses containing (the word) kal,
thereby it belongs to Prajapati, for Prajapati is Ka ; in that it is
(chanted) on 'unexpressed' versos2, thereby it belongs to Prajapati,
for Prajapati is ' unexpressed ' 8.
1 The vamadevya (gramegeya V. 1. 25) is composed on SV. I. 169 (beginning :
kaya not citra a &Aui>ot):=$S. IV. 31. 1-3 =SV. II. 32-34.
2 Cp. VII. 1. 8. Prajapati is unexpressed or anirukta, because he is called not
by his name, but designated as ka.
3§§ 3 — 7give the quasi-facts, on which the quasi-myth of § I and 2 is based.
164 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
4. In that it is (chanted) on verses in gayatrt metre, thereby ib
belongs to Agni ; for Agni has the gayatrl as his metre.1
1 Cp. 6at. br. V. 2. 1. 5 : gayatram agnet chandah.
5. In that they deposited it in the prsthas1, thereby it belongs
to Indra, for all the prsthas belong exclusively to Indra2.
1 Cp. § 2, end.
2 The four niakevalyaSastras run parallel to the prathastotras, op. Sacred
Books of the East, Vol XXVI, page 325, note 2.
6. In that the Maitravaruna recites his sastra after (the vamade-
vya-stotra) x , thereby it belongs to Mitra-Varuna.
i Cp. C. H. § 204 with § 203.
7. In that the last quarter (of the last verse) has a plurality of
deities1, thereby it belongs to the All-gods. In all forms2 he (thereby)
gains a firm support.
1 Because of the word Aatam in the untranslatable satam bhavaay utaye.
% «In all forma' (rupeau), kinds of domestic animals (?).
8. Prajapati forsooth, saw this womb, the gayatrl (metre)1. He
thought : ' Out of this womb I will create the prsthas '.
1 The vamadevya is chanted on gayatrl -verses.
9. He created the rathantara; after it the chariot's noise
was created l.
1 And for this cause (LSty. III. 5. i, Dra"hy. IX. 1. 1) at the prsthya-sadaha
(i.e. the first six days of the da^aratra, see Arseyakaipa, Anhang (page 205) 4. a —
4.f ) during the chanting of the rathantara a chariot should ride along. Jaim. br.
I. 143 : tasmad rathantarasya stotre rathaglwfiani kurvanti.
10a. He created the b r h a t ; after it the noise of the thunder was
created1.
1 And for this cause at the prsthyasadaha during the chanting of the brhat
a drum should be beaten, Laty. I.e. 2, Drahy. I.e. 2, Jaim. br. I. 143 and III.
118 : tasmad brhat a stotre dundubhlm udvadayanti.
106 . He created the v a i r u p a ; after it the noise of the wind
was created1.
1 And for this cause at the prsthyaaadaha, during the chanting of the vairupa,
wind should be made by the Chanters by shaking their garments, Laty. i.e. 3,
Drahy. I.e. 3. Jaim. br. I. 143 and 1 18 : tasmad vairupasya stotre gramaghosam kur>
vanti.
vii. 8. 4.— vii. 9. 3. 155
11. He created the vairaj a; after it the noise of fire was
created x.
1 And for this cause at the prathyasadaha, during the chanting of the vairaj a r
fire should be churned with the churning sticks, Laty. I.e. 5, Drahy. I.e. 5; op.
XII. 10. 12-19. Jaim. br. I.e. taamad vairajaaya atotre 'gnim manthanti.
12. He created the sakvarl-verses1; after it the noise of
the waters was created2.
1 Or * mahSnSmni- verses.
2 And for this cause at the prsthyaaa'iaha, during this chant, water is put
near and has to be shaken, Laty. I.e. 13 sqq., Drahy. I.e. 14 sqq.; cp. XIII. 4. 8.
Jaim. br. I.e. : tasmac chakvaraaya atotre 'pa upanidhaya atuvanti.
13. He created the revatl-verses; after it the noise of the
cows was created l.
1 And for this cause at the prs^hyaaadaha, during the chant of the vSra-
vantfya-saman, some cows and calves, having been separated from each other,
should be caused to bellow, Laty. III. 6. 1 sqq., Drahy. IX, 2. 1 gqq. Jaim. br. I.e.
taamad raivatasya stotre patiughonam kurvanti : vatsan matrbhih samvasayanti ; cp.
note 1 on XIII. 10. 9.
14. Together with these noises, forsooth, these (the prsthas) were
created.
15. In him1 forsooth, who knows this, all noises, all auspicious
voices sound.
1 This means * in his neighbourhood '.
VII. 9.
(The vamadevya, continued.)
1. The vamadevya, forsooth, is the father, the prsthas are the
sons.
2. Out of this womb, verily, they were created l.
i Cp. VII. 8.8.
3. Therefore, they chant the vamadevya after the laud of the
prsthas x, for appeasement 2.
1 When the vamadevya is not used for the prathastotra, then it must be
applied later; for instance, on the tenth day, cp. Areeyakalpa, page 2 17.
2 Probably an appeasement is required, because of the prgthasamans five, at
east, belong to the aranyegeyagana : the collection of chants that, because of
156 THE BRAHMANA OF TWENTY FIVE OHAPTEES.
their greater sacredness or tabu -quality, are studied in the forest, outside the
community.
4. For the unauspicioua (or * unappeased ') (deeds) achieved by the
sons are appeased by the father1.
1 Cp. § l.
5. The vamadevya, forsooth, is this middle world (the antariksa),
out of it these two worlds, viz. the brhat and the rathantara, were created
apart *.
1 The brhat is heaven or sky, the vamadevya is the intermediate region, the
atmosphere, the rathantara is the earth: a very common equation e.g. in the
invocation of the id& (see for instance Sat. br. I. 8. 1. 19). Here, heaven and earth
«iro said to have been created out of the intermediate region, whilst elsewhere it is
set forth that at one time heaven and earth were together.
6. By the chanting of the rathantara those domestic animals,
which belong to the rathantara1, lean on the intermediate region2;
by the chanting of the brhat those animals, which belong to the brhat,
lean on the intermediate region. These animals are gained by the
chanting of the vamadevya 3.
1 Read rathantarah instead of rathantarah. —On rathantara and barhata animals
cp. note 1 on VII. 7. 1, and below, X. 2. 5 (goat, horse) and 6 (cow, sheep); see
also IV. 8. 13 and L5ty. II. 10. J, Drahy. VI. 2. 1, where it is ordained that before
the chanting of the vamadevya the Udgatr should think on ' cows and horses, goat
and sheep, rice and barley ', cp. Jaim. s"rs. 17 : 22. 1.
2 upatirayanti 'lean on ', * dwell in '. antariksayatana hi prajah, IV. 8. 13.
3 Which is equal to antarikm.
1. He should sit without moving whilst chanting the vamadevya,
in order that the domestic animals may turn to him1.
1 Read upowrWyoi.— Cp. Jaim. br. I. 138 : 'he should chant it without moving
(anejan), in order that the cattle may not get lost '. In the Jaim. br. the vamam
vasu is directly the cattle.
8. To him turn the domestic animals, who knows this.
9. The vamadevya is the intermediate region , he must chant
(is) without shaking (his limbs), for unshaken is the intermediate region.
The vamadevya is cattle; he must chant (it) without hurting1, in order
not to hurt the cattle.
I See § 11 first half.
vii. 9. 4.— vii. 9. 18. 157
10. ' How (then) is the vamadevya to be chanted ' they ask.
11. In the same manner as a she-cat1 takes her young ones
between her teeth without hurting them by biting, (or) in the same
manner as the wind blows gently over the water.
1 ankull according to Sayana is m&rjari. It could equally well be some other
animal belonging to the feles.
12. Independently1 the vamadevya must be chanted,
1 Properly, ' having a yoke of its own ' ; rp. § 15.
13. He who chants the vamadevya independently, becomes in-
dependent.
14. Another goes h i s way l , but he does not go another's way.
1 * follows him, is dependent on him'. — For § 12 and 14 cp Jaim. br. 144:
tat svadhur gey am, noccair iva na nicair iva ; yad uccair gayec, chreyaso bhrQtrvyasya
niyanena yayad ; yan nicair gayety papiyaso bhratrvyasya niyanena yayat ; and ib.
I. 333 : no hanyasyanuvartma geyam ; i£varo hopajivl bhavitor yo 'nyasyanuvartma
gayati : svadhur eva geyam.
15. It must not be chanted conformably to the brhat and the
rathantara1; on its own support it must be chanted; he (thereby)
comes into the possession of a support.
1 This moans probably that the special prescripts for the chant of the brhat
and rathantara (such as are given VII. 7. 1) must not be applied at the chanting of
the vamadevya.
16. The Gods divided the domestic animals among themselves ;
they excluded Rudra l ; he fixed his looks on them during the laud of
the vamadevya2.
1 Whilst in the £at. br. (e.g. XII. 7. 3.20: rudrah patunam iste) Rudra i»
ruler of the cattle, he gains, according to other texts (e.g. Kath. XXV. 1 : 102. 16)
this reign only for a few days in the year.
2 The vamadevya is cattle (IV. 8. 15); at the moment of its chanting Rudra
hopes to obtain it, as he was excluded by the Gods from obtaining a share in them.
17. It must be chanted ' unexpressedly ' 1.
1 Or *unuttered,' cp. VIJ. 1. 8, note 1. But the praxis takes no heedt
of this.
18. By ''uttering' he delivers the cattle to Rudra. Rudra during
this year is apt to slay the cattle l.
158 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 But if one does not utter the words of the chant, Rudra will be prevented
from hearing it and he will not know that here was an occasion to 'obtain the
j cattle !
19. One who is desirous of (obtaining) cattle should chant the
vamadevya on the verses1 containing (the words) 'ye prosperous
ones ',
1 SV. I. 163 (revatir na sadhamade)-^. I. 30. 13-16=SV. II. 434-436.
20. The prosperous ones are the Waters ; the vamadevya is cattle ;
out of the Waters he (thereby) produces cattle for him,
21. The contrary of ruin in cattle (it is true, thereby) falls to
his share, but his young ones shrink, as it were1.
1 mMiteva (also XVIII. 4. 4), cp. 6at. br. VII. 1.2. 7 : yac caksur adhya£eta sa
candramas, tasmat sa militataro, 'nnath hi tasmad asravat. According to Sayana,
because in a country where abundance of water is found, the young ones cannot
thrive (!). The Jaim. br. I. 140 has simply : patiuman bhavatitvaro ha tv aprajatir
tohavitoli, kavatibhyo hy eti prajapatyabhyah, but Bharadvaja saw a way out of this
Dilemma : he chanted the saman on three verses, the first and the last kavati, the
revatl : SV. II. 32, 434, 34.
22. For he deviates from the verses containing (the word) kal (i.e.)
Prajapati2.
1 Cp. VII. 8. 3.
2 And this is another reason why he should not chant the saman on the
revati -verses. Sayana seems to misunderstand this passage.
VII. 10.
(The third prstha-laud, the naudhasa and
s y a i t a . )
1. These two words (sky and earth) (once upon a time) were
together (i.e. not separated by the intermediate region) ; when they
went asunder they said : * Let us contract a marriage on equal terms ' l.
1 Cp. Ait. br. IV. 27. 6 : imau vai lokau sahastam. . tau aamyantav etarp
devaviv&harn vyavahetam.
2. Of these (worlds) this (world) (i.e. the earth) gave the syaita l
to yonder (world) (i.e. to heaven), yonder (world) to this (world) the
naudhasa2.
vii. 9. 19.— vn. 10. 6. 159
1 GrSmegeyagana VI. 1. 62 on SV. I. 235=RS. VIII. 49. 1-2=SV. II. 161-162.
2 Gramegeya VI 1. 37 on SV. I. 236=IIS. VIII. 88. 1-2=SV. II, 35-36.
3. Thereupon the finales of both of them changed places 1 ; the
naudhasa and syaita. forsooth, are a God-marriage.
1 viparikramati means, according to the Diet, of Petersburg, ' rings herum
schreiten '. That the meaning is * to change places', is apparent from Ap. 4rs.
VIII. 15. 1 (see Rudradatta a. h. 1) and Baudh. s*rs. V. 13 j 147. 3.
2 On § 1-3 cp. Jaim. br. I. 145 : * These worlds, being together, went asunder
{in discordance ?) ; nothing whatever reached them (i.e. nothing from earth
reached heaven and vice versa) : Gods and men suffered hunger, for the Gods live
upon what is given from here (i.e. the offerings) and men upon what is given from
there (rain, and in consequence : food). Then rathantara and brhat (i.e. earth and
heaven) said : * Let us interchange those of our manifestations ' (lit. ' let us
contract a marriage with those of our m.) that are dear to us/ Now, originally,
the a* y ait a was the manifestation dear to the rathantara, the naudhasa to the
brhat. These they interchanged (lit.: * with these they contracted a marriage').
Yonder world from thence gave the usas to this world as marriage gift, and this
world from here, the fog to yonder world ; yonder world from thence gave the rain
to this world as marriage gift, and this world from here, the divine service to
yonder world. . . .These manifestations (Syaita and naudhasa) said : ' Let us then
interchange our nidhanas ' (litt. : ' lot us contract a marriage with our n.'). Now,
originally, the s*yaita had a verse-quarter as nidhana, the naudhasa (the word)
" vasu ". These they interchanged. Since then they dwell in each other's house,
formerly they had dwelled each in hia own house.' So far the Jaim. br. We note
that the nidhana of the Syaita consists of the word vasu and of the naudhasa
make (of the last pada of SV. I. 236 ?). Cp. also C. H. § 207.
4. He who knows this, lights on a better marriage.
5. These worlds keep arranging themselves from hence upwards
and (on the other side) from above downwards *.
1 The regular succession is e i t h e r earth or rathantara, intermediate region
or vamadevya, sky or naudhasa, or : sky or brhat, intermediate region or
vamadevya, earth or Syaita.
6. In that they chant the rathantara (earth), he yokes by means
of it this world (the earth) ; by means of the vamadevya, the inter-
mediate region ; by means of the naudhasa1, yonder world (heaven).
In that they chant the brhat, he yokes by means of it yonder world ;
by means of the vamadevya, the intermediate region ; by means of the
Syaita 2, this (world).
1 Which, according to § 2 belongs to the earth.
2 Which (I.e.) belongs to the heaven.
160 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
7. He sits by (well-) arranged worlds, who knows this l.
1 For one who knows this, the worlds are well arranged.
8. The naudhasa and the syaita are (the same as) the rathantara
and the brhat. In that they use the naudhasa correspondingly to the
rathantara, they thereby use the brhat correspondingly to it, for the
brhat cryptically is the naudhasa. In that they use the syaita corres-
pondingly to the brhat, they thereby use the rathantara corresponding-
ly to it, for the syaita cryptically is the rathnatara l.
i The naudhasa originally belonged to the heaven (brhat), the Syaita to the
earth (rathantara), cp. § 2.
9. He who knows this, chants both : the rathantara and the
brhat l.
1 Although chanting the rathantara alone, he chants, in applying at the third
prsthalaud the naudhasa, the brhat also, and although chanting the brhat only at
the first prsthalaud, he chants, in applying at the third prsthalaud the Syaita, the
rathantara also.
10. The Gods divided amongst themselves the sacred lore (the brah-
man) ; unto them came Nodhas, the son of Kakslvat ; they said : ' A seer
has come unto us ; let us give him the sacred lore.' They granted him
this saman ; in that they granted (it) to Nodhas, therefore it is called
the naudhasa ( * the saman of Nodhas').
11. The naudhasa is sacred lore. One who is desirous of spiritual
lustre should in chanting use this (saman) : he comes in the posses-
sion of spiritual lustre l.
l On§ 10 and 11 cp. Jaiin. br. L 147 : ' Now the naudhasa. Nodhas, the son of
KaksTvat, went about a long time rinding no firm support. He desired : ' May I
find a firm support '. He oame unto the Gods, who were dividing the sacred lore,
and said : * 1 am a seer, a maker of mantras : a long time I have gone about find-
ing no firm support. Givo yo to me that by which I may get a firm support '. To
him they gavo the essence of sacred lore : that became the naudhasa. He used it
in chanting and then he got a firm support '.
12. Now (as to) the syaita.
13. Prajapati created the domestic animals; these, being created,
went forth from him; he uttered over them this sA man, they gave
way to him and submitted (tyetya abhavan) l ; because they submitted,
therefore it is the syaita.
vii. 10. 7.— viii. 1. 1. 161
l It appears from TS. V. 5. 8. 1-2 and TBr. I. 1. 8. 3 (Syetl kurute, 6yet%
akurvata) that instead of tiyetya abhavan must be restored either vyetyabJiavan or '
6yeti abhavan. The Jaim. br. (I. 148) has correctly : so 'bravic chyetl va iman
padun akrslti and 6yet\krta enatn padava upatisthante. SSyana on our passage is
worthless.
14. The syaita is cattle ; one who is desirous of (obtaining) cattle
should in chanting use this (saman) ; he comes into the possession
of cattle.
16. Prajapati created the creatures; these, being- created,
languished; he sniffed at them by means of the syaita with humma1 ;
thereupon they throve. The young ones thrive during that year, in
which he chants, knowing this, the syaita.
1 The last words of the udgltha of this saman.
16. The Udgatr, forsooth, is the Sacrificer's creator ( Prajapati). In
that he makes him (i.e. hum) by means of the syaita, he becomes
Prajapati and sniffs at the young ones (thus causing them to thrive).
17. It has (the word) ' good ' (vasu) for its finale1 ; cattle is a good
(thing) ; he finds a firm support amongst cattle.
3 5
1 va '234,su, cp. Calcutta ed. of SV., Vol. I, pago 484.
EIGHTH CHAPTER.
VIT1 1.
(Variations of the third prsthalaud.)
1. At (a sacrifice) fit for charming (or ' bewitching') he should
apply as the Brahman's chant1 the (saman) with (the word) vasat as
finale and at the midday-pavarnana (-laud) the (saman) with (the word)
abhi ('on to ') as finale 2.
1 As third prsthalaud, corresponding with the 6astra of tho Brahman, i.e. the
Brahmanacchamsin.
2 The printed text cannot be right; so as it stands it implies that the Sakara-
nidhana kanva (gram. Vll. 1. 28 on SV. 1. 261=$S. VIII. 33. 1-3.=SV. II. 214-
216) is chanted as the Brahman's saman, changing its finale as into vasat, and the
same saman with abhi instead of a? at the brhati part of tho midday pavamana
laud. But in the first .place, for the brahmasSman a barhata pragatha is
required, whilst SV. II, 214-216 are tristubhs, and, secondly, neither Sayana nor the
11
162 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Kqudrasutra agree with the literal sense of the printed text of our Br&hmana. S5-
yana is silent about the words askaranidhanam kdnvam, and the KsudrasOtra (I. 4,
No. 16) runs: 'for one who bewitches, the opening (tristich of the out-of-doors-
laud) and the ajyalauds are those of the £yena (see Arseyakalpa III. 7); on
' being clarified by the stream' are chanted the raurava, the abhinidhana k§nva
(gram. VII. 1. 30), and the dairghas*ravasa (or instead of the last the udvat pr&jS-
patya), each on one verse, (and these three together replace here the raurava on
all three of the normal agnistoma) ; then, on the three (same verses), the yau»
dh&jaya; the vasatkaranidhana (grSm, VII. 1. 19, on SV. I. 266=RS. VIIT. 3.
7-8=SV. II. 923-424) is the Brahman's chant; the kaleya (fourth prsthalaud)
on: • this Brahman, the regular one ' (SV. I. 438 =SV. II. 1118-1120 ; this tristich is
not found in the Rksamhita, but must once have belonged to it, as not only the Ait,
br. but also the Ait. 5r. quote it by its pratika, see Bloomfield's Concordance, in
voce). The vi*tuti* are the ones pertaining to abhicara (cp. §adv. br. III. 2-6).
The rest is similar (to the normal) jyotistoma).' For all these reasons it seems
almost certain that the first two words askaranidhanam kanvam are interpolated,
and the cause of the interpolation is apparent : the second khanda of Chapter VIII
begins with precisely these same two words. — On the vasatkaranidhana cp. note 1
on IX. 6. 1.
2. The word vasat, forsooth, is the God-arrow, and with (the
word) 'on* (i.e. 'on to him* : dbhi) Indra hurled his thunderbolt
towards Vrtra; having hurled with (the word) * on ' a thunderbolt (i.e.
a deadly weapon) towards him (towards his enemy whom he wishes to
damage by charm), he shoots him with the God-arrow : the word vasat.
3. For one who is desirous of (obtaining) cattle he should perform
on the verses : * Verily thou shalt extol ' l the traikakubha 2 as Brah-
man's chant.
l vSV. I. 247=RS. I. 84. 19-20=SV. II. 1073-1074.
* Gr&megeya X. 2. 12-14 are recorded three traikakubha samans, of which the
2 5
last two have i'234 mdrSft for nidhana (cp. § 7). From the uhagana it appears that
the last of tho two is meant.
4. Indra gave the Yatis over to the hyaenas. Three of them
were left over: Rayovaja, Brhadgiri and Prthurasmi. These said:
'Who will support (or 'bear') us (as his) sons?* 'I' answered Indra
and he, the three-humped1, having put (them) on (his back), went
along. He saw this chant, Because the three-humped (trikakubh),
had seen it, therefore it is the traikakubha .
l Is Indra thought of here as a three-humped bull?
a For this myth op. below XIII. 4. 17 and Jaim. br. I. 18. 5 in Journal of the
viii. 1. 2.— viii. 1. 10. 163
Amer. Or. Soe. Vol. XIX, page 125, where other references are given ; add to these
Maitr. Samh. III. 9. 3 : 116. 15.
5. He again resorted to himself l with (the verse): ' Verily thou,
a God, shalt extol the mortal, o most mighty ! Than thee there is no
other giver of Joy, o Lord ! Unto three, o Indra, do I speak this
word.' By this pragatha and2 this saman he created a thousand head
of cattle and gave them over to them. They got a firm support,
1 i.e. 'he addressed himself ' (?).
2 The word ca, in the text erroneously given in the words of tho verse,
should be put before samna.
6. He who is desirous of (obtaining) cattle, and he who is desir-
ous of (finding) a firm support, should chant this saman on this praga-
tha ; he gains a thousand head of cattle and gets a firm support
7. Of triple strength and triple courage, verily, is this chant : to
Indra are addressed the verses, to Indra is addressed the saman,
and (the word) ' indra ' is its finale ; he gets a firm support in strength
and courage l.
1 To § 3-7 refers the Ksudrasutra (I. 4, No. 17) saying: 'Tho (ritual) for one
who is desirous of (obtaining) cattle has been arranged ' ; the author refers to his
own text : I. 2, No. 14, see above, note 2 on VI. 10. 19.
8. He should take the traisoka l as the Brahman's saman for one
who is suffering from a lingering disease.
l Gramegeya IX. 2. 35 composed on SV. I. 370=RS. VIII. 97. 10, 1 1,12
=SV. II. 280, 282,281 (with various readings).
9. These worlds (earth, intermediate region, sky) were (once)
joined * ; they languished. Indra by means of this chant removed
their languor ; in that he removed (it) from the three (tri) languishing
(socatam) (worlds), therefore it is the traisoka.
l This is clearer in the Jaim. br., op. note 1 on § 10.
10. The (languor) he removed from this world (from the earth),
entered the harlot; that which (he removed) from the intermediate
region, (entered) the impotent (the eunuch) ; that which (he removed)
from yonder (world), (entered) the wicked (or * sinful ') man 1.
1 From the Jaim. br. (III. 72) I cite, correcting the obvious blunders, the
following passage: ime vai lokah saha santas tredha vyayatfis; te Vocan yathaikas
tredh&vicchinnafr 6oced evarp ; te devil abruvann : etep&m tray&nam lokanam tisrah
164 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
duco ' pdhanameti ; ta etat samapadyanis, tenastuvata, tenaisam trayanaw lokariam
tiarah 6uco 'paghnan... tah kllbe kitava pumticalyatp nyavesayarps ; tasmad ete
6uca viddhah tocante ; na hasyaita (read: aita, sc. tucah) ajayante ya evam veda ;
tasmad u Jiaitesaryi nopabruvita, nee chuco 'pabhaja iti.
11. Therefore no thought of these ought to be cherished; to him
who cherishes a thought of these he 1 assigns a part of the languor.
1 Either the guilty or the harlot or the eunuch, cp. the last words of the
passage cited from Jaim. br. under note 1 on § 10.
12. Hurt by languor, verily, is he, who suffers from a lingering
disease ; in that the Brahman's chant is the traisoka, he removes from
him the languor.
13. They undertake ('they chant') as finale (the word) diva;
diva ('by day'), forsooth, is the dawning; he makes it dawn upon
him1.
1 So that ho will see the following dawnings or days —To § 8-13 refers the
Kaudrasutra (I. 4, No. 18): 'The (ritual) for one who suffers from a lingering
disease has been arranged ', viz. under No. 8 of this same text, see note 2 on VI.
10. 5f
VIII. 2.
(Variations to f the third prstha-laud,
continued.)
1. The kanva (saman) of which (the syllable) as is the finale1, ho
should take as the Brahman's chant for one who desires firm support.
l Gramegeya VII. 1. 28 on SV. I. 261 =RS. VIII. 33. 1-3=SV. II. 214-216.
2. Kanva1 saw this saman (as it was) without (any) finale; he
did not get (by its chanting) a firm support ; he heard a cat2 sneezing
(and making the noise) as ; he saw this as finale and thereupon (by
chanting the chant with this finale) he got a firm support ; (the reason)
why this is the saman, is for getting a firm support3.
1 In Jaim. br. III. 46 it is Kanva the son of Nrsad (nar?ada).
2 Jaim. br. has prmdamta (as against vrmdarfisa of Pafic. br.), which may be
the better reading (gana utaadi).
3 To § 1-2 refers the Kaudrasutra (I. 4, No. 19). * For ono who is anxious to
obtain a firm support, the Brahman's chant is the k§nva (saman) with as as finale,
(chanted) on the verses of the naudhasa (the saman gram. VII. 1. 28 chanted on
the words of gram. VI. 1. 37, i.e. SV. I. 236=RS. VIII. 88. 1-2=SV. II. 35-36).
The rest is similar to the (normal) jyotistoma '.
vm. 1. 11.— vin. 2. 8. 165
3. The janitra of Vasistha1 he should take as the Brahman's
-ohant for one who desires to obtain offspring.
1 Cp. note 1 on VI. 9. 5 ; the vaguo statement of the Brahmana (there are
more than one samans of this name) is specified by the sutra.
4. Vasistha, whose son had been slain1, saw this saman; he got
(by chanting it) children and his cattle was multiplied ; (the reason)
why it is this saman, is for procreation 2
1 Cp. note 1 on IV. 7. 3.
2 To § 3-4 refers the Ksudrasutra ( J. 4, No. 20) : ' The (ritual) for one who is
desirous of offspring has been arranged', viz. in No. 2 of this text, cp. note 1 on
VI. 9. 5.
5. The atharvana (saman)1 he should take as the Brahman's
chant for one who desires (to reach) the world 2.
1 Aranyegeya I. 1. 23 (on SV. J. 33) chanted on the naudhasa-verses.
2 From § 6 appears that the world of immortality is meant.
6. The Atharvans, forsooth, desiring to reach the world, saw this
saman ; they by means of it saw the world of immortality. (The
reason) why it is this saman, is for getting to know (the way to)
the world of heaven l.
1 To § 5 and 0 refers the Kaudrasutra (I. 4, No. 21) : ' For one who is desirous
of (reaching) the world, the Brahman's chant is the atharvana (-saman), chanted
on the verses of the naudhasa ; the vtftutifi are the ascending ones (see the
Brahmana II. 1. 1); the rest is similar to the (normal) jyotistoma. — In this
manner, if its pratha (i.e. the hotuh prstha, the first prsthalaud) is chanted on the
rathantara, but if it is chanted on the brhat, the introductory (tristich) must
contain (the word) * foremost ' (cp. note 1 on VI. 9. 10), the ajya-(laud)s are
barhata (cp. note 4 on page 33 of the edition of Araeyakalpa), the pratha is
the brhat (saman) ; the atharvana (saman), (chanted) on the verses of the syaita,
is the Brahman's chant, and on the UHnih (part) the srudhya is chanted (instead
of the pauakala, see Anhang on Arseyakalpa, page 203). The vistutis are the as-
cending ones. The rest is similar to the jyotistoma '.
7. The abhlvarta1 he should take as the Brahman's chant for one
who has a rival.
1 Cp IV. 3. 1 and XV. 10. 3 and 11.
8. By means of the abhlvarta the Gods turned themselves against
(abhyavartanta) the Asuras. (The reason) why the Brahman's chant
is the abhlvarta, is for turning against the rival l.
166 THE BBAHMANA OP TWENTY FIVE CHAPTERS.
1 Cp. IV. 3. 2.— To § 7 and 8 refers the Ksudrasutra (I. 4, No. 22) : «For one-
who has a rival, the Brahman's chant is the abhivarta, the viatutia are those
that are used for abhicfira (cp. fjadv. br. HI. 2-6) The rest is similar to the (normal)
jyotistoma *.
9. The sr&yantlya l he should take as the Brahman's chant for
one who goes amiss 2 in a sacrifice.
1 Gramegeya VIII. 2. 5 on SV. I. 267=RS. VIII. 99. 3-4 (with varr.)=SV. II.
669-670.
2 Cp. XVII. 8. 2 as compared with ib. 4.
10. Prajapati longed to possess his own daughter Usas1. He losfe
his seed; this was poured down on the earth; he strengthened2 it,
(thinking) : * may this of me not be spoiled * 8 ; he set it right and
made the cattle out of it.
* For parallels cp, Le*vi, Le sacrifice dans les BrShmanas page 20, 21.
2 Mnati is the counterpart of vibhramSate (see XVI. 12. 4).
8 Cp. Ait. br. III. 33. 6: te deva abruvan medam prajapate reto dusad iti;
because they had said ma dusat, the maduaa came into existence which cryptically
is equal to manusa '. The recension of the myth in our Brahmana is
apparently abbreviated and by consequence only partly comprehensible. The fuller
recension has been handed down in the Jaim. br. III. 261, 262, but the text is
rather corrupt. I give the translation so far as I understand the passage 'The
Gods, undertaking a sacrificial session, said : ' what of us is horrid, that we will
produce, in order not to undertake the sacrifice with (that) horrid (part).'
What was horrid of them that they produced, and cleansing it, put it down on
(between) two earthen plates, thereupon they undertook the sacrificial session.
Therefrom (from the two plates, the saravas) that akhala (' not-wicked ', euphemis-
tic as 6iva] God was born. Because he was born out of the plates, that is his name
(probably the author has in mind the name Sarva= Rudra). It was Agni that here
was born (Agni sometimes is identified with Rudra). He who knows this, is not
hurt by this (God). He (Agni-Rudra) said to the Gods : « For what have ye
caused me to come into existence'? * For carefully watching', they replied,
4 thou shalt kill him who may transgress*. Now, Prajapati had set his mind on
his own daughter, the Dawn. He (Rudra) put an arrow on his bow and shot at him,
Thereupon, he (Prajapati) put on the form of an antelope and went upward. This
(arrow shot by Rudra) is (the constellation called) * the three-knotted arrow'....
After he (PrajSpati) was shot, his seed fell down and came down on the Himavat.
It became manusa (probably a lake, the forerunner of the classical manasam
saras). About this the Gods and the Seers, coming together, said : * Let not this
be spoiled'* Because they had said 'let it not be spoiled* (ma idant> duaat),
hence it was m^dusam, and mSdusarfl. is called manutam (' man '). They set
it to flames on all sides by Agni, the Maruts blew on it, by means ot
vm. 2. 9.— vm. 3. 1. 167
the s*ra*yantiya they strengthened it (atrinari) : hence the name £r$yantiya.
Thereupon cattle was created (out of the strengthened seed of PrajSpati);
those (animals) that first came into existence are the red ones ; those that came
into existence out of the (seed) when it was being heated, are the reddish
brown ones ; those that came into existence out of the (seed) when it was heated,
are the brown ones ; those that came into existence out of the (seed), when
it was being burned, are the mules and the black (animals), and therefore, this
same fire burns the white as well as the black (animal) ; out of the sparks were
created the goats and the antelopes ; out of the coals (aftjara) the Angirascs, out of
the ashes mixed with coals were created the three va6as : the one dedicated to
Mitra and Varuna, the one dedicated to Brhaspati and the ono dedicated to the
All-Gods ; out of the ashes the donkey was created ; therefore he is (in colour) the
counterpart of the ashes ; therefore he lives being ridden '. The Sanskrit text may
be consulted in : ' Das JaiminTya brahmana in Auswahl ' No. 207.
11. (The reason) why the Brahman's chaht is the srayantlya, i&
that it (this saman) strengthens him and sets him right l .
1 To § 9-11 refers the Ksudrasutra (I. 4, No. 23) : ' For one who is deprived
of a sacrifice, the Brahman's chant is the ^rSyantiya; the kaleya (gramegeya VI.
2. 7) is (chanted) on the verses (SV. I. 408=RS. VIII. 21. 1. 2=SV. II. 68-59):
* We (call) thee, o incomparable one ! ' The rest is similar to the (normal)
jyotistoma '.
VIII. 3.
(The fourth prstha-laud, the kaleya.)
1. The Gods and the Asuras contended for (the possession of)
these worlds. The Gods resorted to Prajapati ; he gave them this
saman, (saying) : * By means of this saman ye will be able to drive
them away'1. By it they drove them away from these worlds.
Because they drove them away (akalayanta), therefore it is (called) the
kaleya 2.
1 Read (kSlayisyadhva iti instead of kalayispaddham iti.
2 See note 1 on VIII. 2. 11. —Besides other myths to explain the name kftleya,.
the Jaim. br. (I. 154, 155) has the following interesting quasi-mythi 'Gods,
Fathers and Men were on one side, Asuras, Ogres and Pis*acas on the other side.
These contended about (the possession of) these worlds. Now, the Kali- G an-
dharvas moved in the middle, not heeding either party. The Gods, the Fathers
and the Men overcame the Asuras, Ogres and Pis*ffcas, and they divided these
worlds among themselves. The Gods took as their share the world of the
Gods, the Fathers the world of the Fathers, the Men the world of the Men.
Then arrived the Kali-Gandharvas and said, 'Grant us also subsequently a share
in these worlds '. ' No ', they said, ' ye, forsooth, have kept yourselves neutral, not
heeding either party'* They answered : 'But in our mind we have attended on
168 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
ye, so give us a share '. ' No ' they said, * the worlds are well-divided by us, we
cannot mix them up again '. They said : * Then let that be ours what we our-
selves see '. They granted them these Kalindas (the land of Kalinda ?), saying :
4 Among these practise ye austerities '. Because they granted the Kalindas to the
Kalis, thence the Kalindas have this name. — This Kali, the son of Vitadanya, saw
this sSman, he practised it in chanting and saw by means of it this avantaradetam
duryantam lokam ; this he conquered. This saman is a world (or ' room ') gaining
one, he who has practised it in chanting finds room, but the status of a Gandharva
he does not reach, he gains only the world of the Gandharvas. Because Kali, the
son of Vitadanya, saw this saman, therefore it is (called) kaleya.' See the Sanskrit
toxt in Jaim, br. in Auswahl, No. 47.
2. He who knows this, drives away his rival from these worlds,
3. The stoma, 'strength' (tara) by name, was with the Gods;
the sacrifice. * finding treasure ' by name, was with the Asuras. The
Gods by means of this stoma : ' by strength your treasure finding one ' 1
took away the sacrifice of the Asuras 2.
1 The versos of the kaleya begin : tarobhir vo vidadvasum,
2 Similarly the Jaim. br.
4. He who knows this takes, by means of the stoma, the sacrifice
of his rival away.
5. There were (once) (certain) Gods called Sadhya. These, having
cut off the afternoon-service, went together with the midday-service to
the world of heaven. This (cut off afternoon-service) the Gods con-
nected by means of the kaleya1. That there is the kaleya, is for
connecting the afternoon -service (with the midday-service).
1 The kalcya is tho last laud of the midday-service.
6. The afternoon-service, forsooth, is ' finding treasure ' (vidad*
vasu) : by taking as prastava (the verse quarter) ' by strength your
treasure-finding one* he passes, in chanting, across1 to the afternoon -
service.
1 abhyativadati (cp. V. 7. 4), abhilaksyativadati, atiti dhatvarthanuvadah, Sayana.
7. The kaleya is (equal to) all the characteristics : in that it has a
(whole) verse-quarter as prastava, thereby it is rathantara-like l ; in that
it makes the same risings as the brhat2, thereby it is brhat-like ; in that
its respond contains a stobha, thereby it is brhat-like 3 ; in that it
has a * running' ida*, thereby it is rathantara-like6. In all character-
istics he is firmly established.
vm. 3. 2.— VHI. 4. 1. 169
Cp. VII. 7. 1.
2 Cp. VII. 7. 6. I am uncertain about the rohas in the kaleya, perhaps;
1 ^ 12 1
drarti sa. .(1); ba \ dha (2) ; nta 234h (3), cp. the musically figured chant in C. H,
page 324.
3 In the brhat : auhova, in the kaleya : t>5 ova.
4
4 dravadida : ho 5i \ da (close of the kaleya), cp. also X. 11. 1 and X. 12. 4.
5 How in this respect the kaleya is rathantara-like, is not very clear. Sayana
quotes a passage from the Nidanasutra, which I cannot find exactly so in our text
(II. 11 beg.) The moaning seems to be that the prathastotras un the uneven
(3, 5) days of the sadaha (on which the rathantara is replaced by the vairupa- and
^akvarasamans) are dravadida (as the kaloya), whilst the prathastotras of the even
(4, 6) days (on which the brhat is replaced by the vairaja and raivata-samans) are
firdhveda (au 2346 \ da). In this way wo note at least a kind of correspondence
between kaleya and rathantara.
VIII 4.
(The arbhava-pavamana-laud, its metres and
chants.)
1. There were (once) (certain) Gods called Sadhya. Together with
the whole sacrifice they went to the world of heaven. The Gods said to
the metres: 'Bring ye the soma hither.' They sent off the Jagatl ;
she returned leaving behind three syllables and having become mono-
syllabic ; they sent off the Tristubh ; she returned leaving behind one
syllable and having become trisyllabic ; they sent off the Gayatrl — at
that time, forsooth, the metres consisted of four syllables — she returned
bringing with her not only those syllables (that had been loft behind
by the two others), becoming thus octosyllabic, but also the three pres-
sings, two in her hands, the third (in her mouth), biting it with her
teeth, Therefore two pressings are provided with shoots, but the
third is sucked out1, because she had fetched it beween her teeth,
sucking it out2. The shoots of it (of the soma), that fell down as it was
being fetched, became the putikas3; the blossoms that fell out,
became the arjunas4; what she shook off6 (praprolhat), that became
the praprothas6. Therefore, at the afternoon-service (or 'the third
pressing5) they pour out the sour milk6: the soma which is eaten by
the cows7; thereof they pour out the sap, in order that there may
be soma in it.
170 THE BE4HMANA OF TWENTY FIVE CHAPTERS.
1 The Jaim. br. relates this in extenao (cp. Jaim. br. in Auswahl No. 102):
further cp. Sat. br. IV. 3. 2. 7, Ait. br. III. 25-28, TS. VI. 1. 6. 1-5, Ksth. XXIII.
10, Maitr Sarah. III. 7. 3.
2 The first two pressings are obtained from the so ma-shoots itself, the third,
however, (op. 0. H. § 218) from the pressed -out soma-husks.
B A kind of herb used as surrogate for the so ma, see below, IX. 5. 4, and cp.
EggeUngin Sacred books of the East, Vol. XLIV, page 451, note 1.
4 Equally a kind of grass used as substitute for so ma, probably equivalent to
phalguna, op. Ap. XIV. 24. 12, Baudh. XIV. 29: 201. 25, TBr. I. 4, 7. 5.
* Thus Sayana (adhuntUangani); elsewhere the meaning is 'to snort'. The
meaning of praprotha is unknown. It must also denote a kind of herb palatable to
cows.
0 Viz. in the putabhrt to the pressed soma, cp. C. H. § 220 and Ait. br§
III. 27. 2.
7 When they eat the herbs, mentioned above, which originated from the soma.
2. Tristubh and JagatI said to Gayatri : ' Let us join thee ' l. She
answered : * What will result therefrom for me ' ? * What thou wishest '
they said. She replied : * To me must belong the whole morning-servicej
and I must have the lead of the last two services '. Therefore, the
whole morning-service belongs to the Gayatri and the last two services
are introduced by it 2.
1 upa tvayava, usually this is the expression of one who wishes to become pupil
to another.
8 The pratahsavana is chanted on verses in gayatrl-metre only, whilst the first
chant of the midday- and afternoon-lauds are likewise on verses in gayatri.
3. Tristubh Joined her with (her) three syllables1, so that she
(Gayatri) became of eleven syllables : JagatI joined her with (her) one
syllable1, so that she (Gftyatrl) became of twelve syllables.
1 Tristubh had become trisyllabic and jagatl monosyllabic after their en-
deavour to fetch the soma ; in this manner they were absorbed into the gayatri.
4. Therefore, it is said that the gayatri is (equal to) all the
metres, for the gayatri went making those increases1.
1 i.e. increased so as to encompass the two other metres.
5. Indra, loathing the afternoon- service J, got away. The Gods by
means of (the words) : ' by the most sweet ' 2 made it sweet ; by means
of (the words) : * by the most intoxicating ' they made it intoxicating
(' strong'); by means of (the words) : 'by the stream become thou, o
vin. 4. 2.— vm. 4. 11. 171
Soma, clarified ' they clarified it, and on (the words) : ' pressed out for
Indra to drink ' Indra returned to it. (The reason) why he makes the
prastava with ' by the most sweet, most intoxicating ' is that Indra
may take a share in the afternoon service.
1 Because its soma was pressed only out of the husks and therefore not
sufficiently strong and intoxicating.
2 The gayatra and the first sSman (the samhita) are chanted on the gayatri-
verses SV. I. 468=$S. IX. 1. 1-3=SV. II. 39-41 : avaditfhaya madiathaya pavaava
soma dharaya \ indraya patave sutah.
6. ' The most sweet ' were the domestic animals among the Gods,
' the most intoxicating ' amongst the Asuras ; by (the words) : ' by the
•most sweet, most intoxicating ' the Gods took away the animals of
the Asuras.
7. He who knows this takes away the cattle of his rival.
8. On these (verses is chanted) the samhita1.
1 Gramegeyagana XII. 2. 19 on the verses quoted in note 2 on § 5.
9. There were (once) (certain) Gods called Sadhya. These, having
out off the afternoon-service, went, together with the midday- service,
to the world of heaven. The Gods (however) united it (samadadhuh)
by means of the samhita (saman) ; because they united it, therefore it
is the samhita ('united J).
10. The kaleya goes before, the samhita comes afterwards ; for by
means of these two (samans) is the afternoon-service linked (with the
midday-service) 1.
i Cp. VIII. 3. 5.
11. The samhita is (equal to) all the characteristics : in that it has
a (whole) verse-quarter as prastava, thereby it is rathantara-like ; in
that it makes the same risings as the brhat1, thereby it is br hat-like;
in that is has after each verse-quarter a finale2, thereby it is rathantara-
like. In all characteristics he is firmly established.
1 I am not able to point out these rohaa in the sanahita-saman. On the whole,
the chant as figured in the uhagana and the Prayogas differs considerably from the
gramegeya ; this is probably due to certain special rules for chanting on gayatri-
metre.
2 padanidhana, op. X, 10. 1 ; perhaps in the samhita-saman the syllables pava,
and autah (cp. C.H. page 340) are to be taken as finales.
172 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
VIII. 5.
(The arbhava pavamana-laud, its metres and
chants, continued.)
1. There are the kakubh and the usnih *.
1 After the samhita saman two chants follow in the jyotistoma, the first onr
kakubh-metre (of 8-1-12-1-8 syllables): the sapha, the second on uanih-motre (of
8+8 + 12 syllables): the pauakala. The sapha is gramegeya XVII. 2. 5 on SV. I.
578=£S. IX. 108. 1(-2)=SV. II. 42(-43) (kakubh satobrhati). The pauakala is
gramegeya XVII. 1. 5, on SV. I. 566=$S. IX. 106. 1(-3)~SV. II. 44(-46).—
Although here only two verses are applied (viz. II. 42 and 44), the uttarSrcika
gives, after 42, one verse more and after 44 two more, because these come in later
on, at the 10th day.
2. By means of the kakubh and the usnih, Indra hurled his
thunderbolt on Vrtra ; at the kakubh he made a stride onward, by
means of the usnih he hurled it. Therefore, the middle verse-
quarter of the kakubh has the highest number of syllables, for it is a
striding-on. Thereupon, he drew together1; therefore, the last
verse-quarter of the usnih has the highest number of syllables, for in
front the thunderbolt is, as it were, heavy 2.
1 tad abhi samauhat ; for abhlsamuhati the Diet, of Petorsburgh in kurzerer
Fassung gives the meaning 'zusammenhaufon'. I propose to take tad abhi
together, and suggest that padau is to be understood as object to samauhat ; being
about to hurl the thunderbolt, Iridra strides out ; at the moment of hurling, he
draws his feet together (he draws the left foot, which was behind the right one,
forward). Sayana comments : abhitah ubhe parsve samauhat, astaksarau padau
satnyag avahat ; he takes as subject kakubh. The Jairn. br. (lit. 294) has: * strid-
ing out he drew together its syllables (parakramamvno hy asyaksarani (read a^ya
a °?) samauhat).
2 The parallel passage in the Jaim. br. (I. 158, 159) runs as follows: * By
means of the kakubh and the usnih Tmlra, standing on two gayatrTs (the metre of
24 syllables) (as his feet), hurled his thunderbolt on Vrtra. These two (gayatris)
wore not able to support him ; he added to them the fourfooted animals : cow,
horse, goat and sheep, and those (i e. the metres which arose in this way, the metres
of 24 + 4=28 syllables, the kakubh and usnih) supported him. Standing on the
kakubh and usnih, making the sabha and pauskala his two arms, he hurled (the
thunderbolt) and slew him (viz. Vrfcra). He who knows this slays his spiteful
enemy. He (Indra) stepped with one foot forward, the other one coming after;
the foot that was directed forward, became the kakubh ; therefore of the kakubh
tho greatest number of syllables is in the fore part (8 + 12 + 8) j the foot that came
after, became the uanih ; therefore of the usnih the greatest number of syllables
is in the hind part (8 + 8+ 12). See Jaim. br. in Auswahl, No. 50.
vm. 5. 1.— vin. 5. 7. 173
3. A thunderbolt (i.e. a deadly weapon) he who knows this, hurls
on his rival.
4. The kakubh and the usnih are the nostrils (the nose) of the
sacrifice. Therefore, although being the same metre, they both convey
in different ways the sacrifice; therefore from each of the nostrils,
although they are similar, the two breaths issue in. a different way1.
l As out- and inbreathing.
5. The kakubh and the usnih are the breaths (the vital airs) ;
therefore they (the priests) do not make vasat with them *. ' If they
made vasat with them, they would put the vital airs into the fire.
1 They must not be used as yffjyas, to accompany a burnt-offering; at the
end of a yajya the word vasal is pronounced.
6. On these (verses)1 the sapha (saman) is (chanted). Devoid of
pha*, forsooth, is the afternoon-service; (this saman is chant,
ed) to make the afternoon-service provided with pha*. As for the
pauskala, by means of this (saman) Prajapati created the domestic
animals in abundance (puskala) ; to them he brought form (or ' beauty') ;
(the reason) why it is this saman, is that he (thereby) brings beauty to
his beasts8.
1 Properly the sapha only on the first.
- What the meaning of pha is, according to our author, is unknown. Nor
is the meaning of the name sabha, as this saman is called by the Jaiminlyas (Jairn.
br. I. 160), very clear. " On these the sabha (is chanted), in order that the sacri-
fice may be sabha (possessed of bha, ' light * ?). All that is wrongly chanted or
recited, or incomplete in the sacrifice, for clearing up (sabhatayai) (all) that
(it is adhibited). They chant this saman, hoping that it may be shining, illumin-
ated (?) — By means of the sabha, the Gods (possessed themselves) of the splen-
dour, the power, the valour, the strength, the cattle and the food of the Asuras,
by means of the sabha, they made themselves lighting (sabham atmanam adhy-
akurvata).' — By means of the sabha, Prajapati makes the cattle remain with
him ; therefore, he said : * I have become ' shining out ' through cattle (aabho vai pa-
4ubhir abhuvam)' etc. See. Jaim. br. in Auswahl No. 51.
8 Cp. Jaim. br. I. 160 : ' He (Prajapati) did not know the domestic animals
(the cows) from one another, as they were of one colour (ekarupa). He saw the
pauskala and, thereby, distinguished their colours : they became of different
colour : white, reddish, and black; formerly, forsooth, they had been of one colour,
red even they were' (Auswahl No. 52).
7. (The three verses, beginning): 'By fore-conquest from your
plant' are a verse-quarter-viraj l and syllabic- viraj.1 By means of the
174 THE BRAHMANA OF TWENTY FIVE CHAPTERS
verse-quarter-vira], the Gods went to the world of heaven, by means
of the syllabic viraj, the seers after (them) came to know the way to it
That there are those verse- quarter- viraj and syllabic viraj (verses),
is for knowing the way to the world of heaven.
1 After the sapha and pauskala follow in the arbhavapavamSna-laud the
s*yava9*va and the andhtgava samans on three verses, the first of which is an
anustubh, the second and third gayatrls. These three verses together comprehend
10 verse-quarters (the anuatubh : 4, each gayatri : 3) and, the viraj being of 10
syllables, they form together a padya viraj. They contain together 80 syllables
(the anuatubh: 32, each gayatri: 24), together, they form an aksarya viraj; 80
being a plurality of 10.— The three verses are SV. T. 545=RS. IX. 101. 1-3=SV.
II. 47-49. The SyavaSva (on SV. I. 545) is gramegoya XVI. 1. 11, the andhigava
(on the same verso) is gram. XVI. 1. 12.
8. On these (verses) the syavasva (is chanted).
9. Syavasva, the son of Arcananas, who was taking part in a
sacrificial session, was brought (by his fellow-sattrins who wished to
kill him) to a desert (' dry soil '). He saw this saman and by means of
it created rain. Thereupon, he became all right and found salvation
This saman, forsooth, is a means to get salvation 1.
1 In the Jaim. br. (I. 163, 164) this legend is somewhat differently told
J§ySva6va, the son of Arcananas, had absented himself to collect fuel for the sacri-
fice, the sattra. He was left behind by his fellow-sattrins, who by themselves
went to the world of heaven. He desired : ' May I reach after them the world of
heaven, may I be united with my fellow-sattrins '. He saw this saman and
practised it in chanting. By the verso : ' By fore-conquest of your plant ' the
Maruts called him to the world of heaven, the thrice repeated stobha of the saman
being ehya ('come'). Thereupon, he was united with his fellow-sattrins. And so
Syavasva is united with the Maruts (sa haisa marudbhir eva saha syavaAvah). See
the text in Jaim. br. in Auswahl, No. 54.
10. He who has chanted this (saman) finds salvation and becomes
all right.
11. Indra, loathing the afternoon-service, got away 1. The Gods by
means of the syavasva (and especially by its stobha) : ' come, come ' 2
called him back. (Thereupon) he returned. The reason why there
is this saman, is that Indra may have a share in the after-noon-
service3.
1 Cp. note 1 on VIII. 4. 5.
2 The stobha is aihayi, ehiya which are the chanting forms of ehi : • come
hither'.
vin. 5. 8.— vm. 5. 16. 175
3 Similarly the Jaim. br. I. 164. In the text of Pane, br. read ehlyety anva-
hvayant, sa etc.
12. Then the andhlgava. Andhlgu, desiring (to obtain) cattle,
saw this saman ; by means of it he created a thousand head of cattle1.
(The reason) why it is this saman, is that the cattle may flourish. It
has a finale in the middle 2 (and) has (the word) idd (as closing finale) 2.
Thereby the afternoon-service becomes all right8. If it were not
provided with a finale in the middle and if it had not ida (as closing
finale), the afternoon-service would not be all right.
1 Cp. Jaim. br. I. 165 : ' The descendants of Sakti (the $aktyas), being
desirous of obtaining food, were consecrated (i.e. they undertook a sacrifice of
soma). Then AndhTgu, the $aktya, saw this saman and practised it in chanting ; he
applied the decasyllabic viraj in the middle; the viraj is decasyllabic, the viraj is
food; thereupon they obtained the viraj, viz. the food ', cp, Auswahl No. 56.
2 Cp. C.H. page 342.
3 This is more clearly expressed in the Jaim. br. (I. 165, Auswahl No. 55) :
•It has a nidhana in the middle: for obtaining a firm support. They who under-
take the arbhava-laud, go crossing a sea without hold (?) ; that it (the saman) has
a nidhana in the middle, is for obtaining a firm support. Just as in daily life one,
who has descended with his ship into a sea, comes across an island, and having
gone on land, takes a rest, in the same manner they, having undertaken (litt.
* come unto ') the nidhana, might take a rest *.
13. They make ('chant') in the middle a finale of ten syllables;
the viraj is of ten syllables ; he (the Sacrificer) gets a firm support in the
viraj l.
1 Cp. the Jaim. br. as cited in note 1 under § 12.
14. (On the verses beginning :) * Unto the dear ones he is clarified n
is chanted the kava(saman) 1 ; it is the chant of Prajapati.
l Gramegeyagana XVI. 2. 6 on SV. I. 554=$S. IX. 75. 1-3=SV. II. 50-52
(jagati-metre). — According to the Jaim. br. (I. 166) this saman was seen by Kavi
Bhargava who desired amidst the Gods the immortal world of the Gandharvas.
This Kavi Bhargava is, according to the Sarvanukramana, the Seer of IJS IX. 75.
15. The 'dear ones' are the children, the 'dear ones' are the
domestic animals ; he gets a firm support in children and domestic
animals.
16. The ausana and the kava are the strings of the sacrifice1;
this God-case2, forsooth, is closed up with regard to the sacrifice.
178 THE BRAHMA^A OF TWENTY FIVE CHAPTERS.
(The reason) why these two (sSmans) are the last, is, that the sacrifice
may be uninjured (or * well kept ' ).
1 The sacrifice is, so to say, kept in a case which is closed up or pressed together
by means of two strings : the aus*ana, the las*t of the midday laud (cp. VII. 5.
16) and the kava, the last of the Brbhava-laud.
2 Cp. Ath. S. X. 2. 27. tad va atharvanah 6iro d eva k o£ ah s a mub •
i tah .
VIII. 6.
(The agnistoma-laud.)
1. The Gods divided among themselves the sacred lore; what
pith of it was left over, that became the yajnayajnlya (saman) l.
1 Gramegeyagana I. 2. 25 on SV. I. 36=RS. VI. 48. 1-2 =SV. II. 53-54.
2. The yajnayajftlya, forsooth, is the pith of the sacred lore. By
chanting the yajnayajnlya they establish the sacrifice in the pith of
the sacred lore.
3. The yijnayajfilya is a womb : out of this womb Prajapati
created (emitted, brought forth) the sacrifice; in that he created
sacrifice after sacrifice (yajnam yajnam), therefore it is (called) yajna-
yajfilya l.
1 The word yajffayajfifya, containing twice the word yajfia, induces our author
to speak of * sacrifice after sacrifice ', ' sacrifice * alone being sufficient.
4. Therefore, formerly the Brahmins used to hold1 the out-of
doors-laud with this (saman) 2, (thinking) : ' Beginning at its womb
let us go on to extend the sacrifice '. But, by chanting it at the end8,
they establish the sacrifice in its womb.
1 On the aorist with pura (also VIII. 9.7) cp. Delbruck, Altind. Syntax, page
286.
2 Similarly the Jaim. br. (I. 173) : ' Formerly they used to hold all the lauds
with this (saman) * : etena ha sma vai pura earvani stotrani etuvanti.
8 Read yad v antatah instead of yajnantatah.
5. With the Asuras (once) was the whole sacrifice. The Gods
saw the yajfiayajnlya. By means of (the words): 'by sacrifice on
sacrifice in honour of Agni ' they took from them the agnihotra ; (by the
words) 'and by hymn on hymn in honour of the skilful ', the full- and
new-moon sacrifices ; by (the words) : ' continually we (will extol) the
vm. 6. 1.— vni. 6. 10. 177
immortal Jatavedas', the seasonal sacrifices, and by (the words) 'as a
dear friend I will extol ', the sacrifice of soma.
6. At that time the metres (the verse-quarters of it) were : ' By
sacrifice in honour of Agni ; *by hymn in honour of the skilful ; we (will
extol) the immortal Jatavedas; as a dear friend I will extol'. Now,
the Gods by means of the verses, repeating each time the beginning,
(the first word of each verse quarter), took the sacrifice away from the
Asuras1.
1 Because the verses of the Gods in this manner had grown bigger and stronger
than those of the Asuras ! The verse runs : yajftay aj ft a vo agnaye girag ira ca
daksase \ prapra vayam amrtam jatavedasam priyarp mitram na Sathsisam.
7. He who knows this takes, through the verses, the sacrifice of
his rival away.
8. A brahman, Kusamba, the son of Svayu, a Latavya (by gotra),
used to say about this (chant) : ' Who, forsooth, will to day be
swallowed by the dolphin l that has been thrown on sacrifice's path ? ' 2
1 A female dolphin or porpoise ; perhaps a crocodile is meant.
2 * Sacrifice's path ' is the way prescribed for going hither and thither on the
sacrificial ground. — The text should run at the end : garisyatiti.
9. Now, the dolphin thrown on sacrifice's path is the yajnayajfiiya
(sSman). By saying: 'by hymn on hymn' (giragira)1, thereby the
Udgatr swallows himself.
1 A pun on the word giro, which is in appearance inauspicious, because it can
be connected, as 2nd pers. imperative, with girati (' to swallow '), (instead of grnati
4 to extol ').
10. He should (therefore) perform his part of the chant, making
(the) ira (-sound) l ; the Udgatr (thereby) establishes the sacrifice in
food (ira) and will not die prematurely.
1 Instead of by giragira he introduces the Udgltha by ira ira, see C.H.
page 370. Read in the text yad yajftayajrilyam.
2 On these §§ op Jaim. br. I. 174, 175 : (He should chant the Udgltha in the
following manner :) ' ' o(y)ira (y)ira ca daksasa ' (instead of o ga ira gira ca daksaea
of the gfina). If he were to say : gira gira ca, Agni vaigvanara would swallow up
(gired) the Sacrificer, but by saying : o(y)-\ra (y) ira ca daksasa, ira being food, he
puts food into the mouth of Agni vaidvanara (=as he brings the word ira at the
beginning [mukha meaning * mouth ' as well as ' beginning *] of the yajuayajniya,
which is identified with Agni vai^vanara). However, he is apt to become parched
12
178 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
up by saying o(y}ira o(y)ira ca daksaaa ; he should (rather) say o(y)ira iha ca da*
ksasa, and so he does not become parched up. About this (chant) the BrShmins
of former times used to speculate : ' Who, forsooth, will to day come safely across
the opened mouth of the crocodile (4im£umari) ? * The yajfiayajniya, forsooth, is
the crocodile that stands with opened mouth waiting at the small path ; it is in
h i s mouth that he puts food, whereupon he passes safely by him *. See the text
in Jaim. br. Auswahl No. 62.
11. Unto (Agni) vaisvanara the Udgatr surrenders himself1 by
saying : prapra (' forth ! forth ') vayam ; he should say praprlm * vayam.
In this manner he will pass over Vaisvanara.
1 Is Agni vaigvanara here a reminiscence of the Jaim. br. ? op. note 2 on § 10.
According to the Jaim. br. (I. 169, 170) it is also Agni vaisvanara out of whose
haras the yajfiayajfifya is sprung forth.
2 Suggesting the idea of prlnati (?).
12. He, forsooth, who recites a declining verse, will, after the per-
forming of the chant, fare worse. Now, the (part of the yajftayajnlya
which contains the words) na Samsisam ((I will not extol')1 is a
declining verse; he should (rather) say nu 6amsisam or sufomsisam
(* I will extol'; ' I will extol allright'). He then recites no declining
yerse, and after the chanting will fare better.
^ As if na were the negation, whilst it is equal to iva. Similarly the Jaim. br.
(I. 176) prescribes the change nu Samsisam.
13. The sacrifices that have (the word) vac (' voice') at the end,
leak through the cleft of the voice. Now, the sacrifices that end with
the yajnayajaiya1, have (the word) vac at the end. Untruth is the
cleft of the voice ; after the untruth that is spoken by one who
performs the agnistoma, the sacrifice leaks ; on a syllable 2 it must
finally be established ; by the syllable forsooth, he covers up the cleft
of the sacrifice 8.
1 As does the normal agnistoma, of which the yajdayajfiiyastotra is the last.
2 Cp. note 3 on § 14.
3 With §§ 12, 13 cp. Jaim. br. I. 178: 'They (the theologians) remark: 'The
verses of the yajfiayajfiiya are one syllable too short (this refers to the last pada :
uta trata tanunam). This is a gap in the yajfiayajfilya ; after the gap in the
yajflayajfuya the sacrifice leaks; after the sacrifice, the Sacrificer; after the
Sacrificer, his children. In this (gap) he should put the (the word) ' voice ' ; the
voice, forsooth, is the sacred lore1, etc.
viti. 6. 11.— vm. 7. 2. 179
14. The syllable1, forsooth, is Viraj's form1: in Viraj2 he is
finally established3.
1 akaara 'syllable* means also 'imperishable'.
2 And viraj is food : annam virat (e.g. Sat. br. VIII. 3. 2. 13).
3 The ritualistic authorities are at variance regarding the meaning of the
Brahmana. Nidanasutra (II. 10) cites our passage and adds the remark : ' What is
the untruth, which the syllable ?' va is the syllable, i e., a syllable beginning with ' va *
and ending on ' 3 \ (This remark is added because from the words vety etad akfaram
one might otherwise infer that va, and not v5, was meant). * Ending on gt\ say
some. Considering that the Brahmana condemns the dropping of the g, they
should recite w i t h it ; in this way he covers by means of a whole syllable the cleft
of the sacrifice '. Another moaning is that the last syllable of the verse (and not
the stobha) is intended by the author of the Brahmana, and this is the meaning of
the Sutrakara (Laty. II. 10. 18), who expressly states that the syllable nam (not
va=vag) must be the nidhana of the last stotriya, cp. note 1 on VIII. 7. 2.
VIII. 7.
(The agnistoma-laud, continued.)
1. At the morning, verily, the metres are applied from hence
upwards 19 from thence downwards 2 they are applied at the laud of the
yajnayajfilya ; yajna vo agnaye gird ca daksase is (the metre) of twelve
syllables ; pro, vayam amrtam jatavedasam is (the one) of eleven syllables,
priyam mitram na £amsi&am is (the one) of eight syllables 3.
1 i.e. increasing in number of syllables : the gayatri (3 x 8) at the morning-
service, the tristubh at midday (4x11), the jagati at the evening-service (4 x 12
syllables).
- In reversed order.
3 By this reasoning we understand, that the Sacrificer, after he has reached
temporarily and spiritually the world of heaven, will again descend on earth (cp
the next following §), to live his whole life.
2. He transforms the last (verse of the yajnayajfilya-stotra) into
an anustubh1. The anustubh in the earth: on the earth he (the
Sacrificer) (thereby) gains a firm support.
1 How this is brought about, is explained by the Sutrakaras (Laty. II. 10.
18-19, Drahy. VI. 2. 18-19). ' At the last stotra-verse he should repeat (the syllables
bhuvadvaje in this manner:) bhuvadvajayi, bhuvadvajem; and its nidhana is (the
syllable) nam ; for he (the author of the Brahmana) says : « the last (he transforms)
into an anustubh' and * on a syllable it must finally be established ' (VIII. 6. 13).
180 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(It is known that out of the pragStha, on which the yajfiftyajfiiya is chanted, are
made three verses : a brhati of 36, and two kakubhs each of 28 syllables ; by
adding the four syllables bhuvadvaje [for bhuvadv&jayi is only the sSman form of
these four syllables], the last kakubh becomes an anustubh, of 32 syllables) — ' But
the teachers (are of opinion) that no repetition is to be made (according to
Dhanvin, because we have already an anustubh, if the last time the first verse
is read, as is done in the Brahmana in VIII. 7. 1 , omitting the syllables yo/rta,
giro, and pro; in this manner the tristubh of 36 becomes an anustubh of 31
syllables; reasoning with Ait. br. I. 6. 2: na va eker&kmrena chandamsi viyanti
na dvabhyam, this can be taken as an anustubh of 32 syllables, or we are to
take the finale of one syllable va, to the 31 syllables) and the finale should be as
handed down in the sacred text, according to 6sndilya '.
3. (Moreover) the anustubh is the voice l ; in the voice he is
firmly established ; the anustubh is pre-eminence ; in pre-eminence he is
firmly established.
i Cp. v. 7. 1.
4. How, now, must the yajMyajfilya be chanted ? ' they ask.
' Like an ox discharging urine, thus indeed and thus indeed ' l.
1 With 'thus* the person who recites the Brahmana must have made a
gesture, indicating the precise manner.
5. c The Udgatr is continually nearing himself unto (Agni) vai-
svSnara'1 they say, * if he speaks the verse of the yajfiayajiilya mani-
festly * *. It should be chanted by him while he passes over 8, as it
were ; he (thereby) passes over (Agni) vais*vanara.
1 To whom this chant is attributed in the anukramanika of the grSmegeya ; cp-
VIII. 6. 11.
2 Or ' rightly ' rjuna, i.e. without changing anything in the words of the
chant.
3 i.e. deviates from the text in the manner as indicated VIII. 6. 10-12.
6. Unto (Agni) vaisvanara the Adhvaryu gives over (abhisfjati ) l
the persons .seated in the sadas. by causing them to return to 2 the laud
of the yajfiayajfilya. It should be chanted whilst he covers himself
completely, up (with his garment)3, in order to prevent their being
burnsd by (Agni) vaisvanara.
i The Adhvaryu summons the priests before the chant of those stotras
that are formed by repetition out of three verses, by the words ; aaarjy asarji vag
aaarji...upavartadhvam, Ap. XII. 17. 9; Sat. br. IV. 2. 5. 8, upavariadhvam Uy
anyani stotrftni (sc. upakaroti). — The persons seated inside the sadas are the Hotrakas
and the Chanters, the Brahman and the Yajamana.
viii. 7. 3.— vni. 7. 10. 181
2 i.e. * to repeat ', cp. note 1.
3 Cp. C. H. § 241 c.
7. The Fathers, however, do not know * one who has completely
covered himself (by his garment) and at the laud of the yajnayajfilya
the Fathers want to know (him) properly : up to the ears (only) the
covering must be made. Thereby he is covered and (at the same time)
not covered ; so the Fathers know (him) and (Agni) vaisvanara does
not hurt (him).
1 The reason why at this particular moment the Fathers must be able to
know their descendants is perhaps to be sought in the fact, that at the afternoon-
fiervice, immediately before the yajnayajfilya-stotra two chips from a saumya
cam are offered to Soma accompanied by the Fathers, cp. C. H. § 237a. II. The
Jaiminfyas disapprove of this practice ; we read in their BrShmana (1. 174) : ' Now '
they say: 'He should chant (the yajfiayajfliya-stotra) having covered himself
•completely up. The yajfiayajfliya, forsooth, is Agni vais*vanara : for appeasing it
and for not being burned by it.' He is, however, apt to get the Fathers for his
deity, if he should chant (it), being completely covered (probably because at a
sacrifice destined for the souls of the Dead the performer covers himself). They
say also : ' As far as his ears are (i.e. up to his ears), so far having covered himself,
he should chant.' They (others), however, say: * By means of the ears he hears,
by means of the eyes he sees; of this (eyesight and hearing) he would deprive him-
self, if he should chant (it), being covered. . . .Being uncovered he should (therefore)
•chant it.'
8. Behind (the garhapatya) l the wives 2 pour down water ; they
thereby extinguish (or 'appease') (Agni) vaisvanara ; for water is
a means of extinguishing (or ' appeasing').
1 Or: 'afterwards'. According to the Adhvaryusutras (see C. H. § 241. d)
this action takes place inside the sadas.
2 The plural, in case it is a sattra.
9. Besides, they (the partakers of the sattra) thereby emit semen l,
for the semen is a fluid.
1 And thus are sure to obtain progeny.
10. They (the wives) pour it (the water) along their right thighs ;
for from the right side the semen is emitted 1.
1 Cp. Sat. br. II. 5. 2. 17 : daksinato vai vraa yosam upajete and the other
passages collected by Oertel in Journal of the Amer. Or. Soc., vol. XXVI,
page 188.
182 THE BRAHMAN A OP TWENTY FIVE CHAPTERS.
11. Bather a great (part of the garment) must be pushed back1
( by the wives) ; they thereby engender spirit for him 2.
1 Cp. TS. VT. 5. 8. 6 : * she pours down water ; thereby semen is poured out ;
along the thigh she pours it down ; for along the thigh the semen is poured out ;
having bared her thigh she pours it out ; for after the thigh is bared, cohabitation
takes place, semen is emitted, children are born.
2 For the son, as appears from Kath. XXVI. 1: 122. 7 : duramupary udyheiahrl*
tamukhy asya jayate ' he will get an ahritamukhin (son).' — For §§ 8-11 cp. Jaim. br.
I. 173 : * They hold the laud, having put (a vessel filled with) water near. The
yajfiSyajfilya, forsooth, is Agni vaisv&nara : for extinguishing it and for not being
burned (by it) ; along the thigh the wife (of the Sacrificer) pours it out; it is Agni
vaisVanara she thereby extinguishes ; having bared her thigh she pours it out, for,
after the thigh is bared, the wife vlryam karoti ' (< takes the seed of the male
up'?).
12. They1 cause her to be looked at by the Udgatr, for impregna-
tion's sake.
1 The Adhvaryus, cp. TS. I.e. : * he causes her to be looked at by the Udgatr ;
the Udgatr, forsooth, is Prajapati : in order that she may bring forth progeny '.
13. At the /wra-making1 they cause her to be looked at ; for after
the /urn-making the seed is implanted (the pregnancy follows) 2.
1 At the beginning of each turn of the chant the Chanters make him (hum}.
2 Sayana here quotes Ap. V. 25. 11, see also the references given in the German
translation of Apastamba.
14. Unto the third verse of the laud l they cause her to be looked
at, for threefold 2 is the semen 3.
1 This implies that the Udgatr should look at the wife (or the wives) only
during the first three stotra- verses, beginning with the first hum.
2 I compare TS. V. 6. 8. 4 : Irlni vava retamei pita putrah pautrah.
s To § 8 sqq. refer Laty. II. 10. 15-17 and Drahy. VI. 2. 15-17 : ' At the Aim-
making of the yajnayajniya the Udgatr should look at the wife (of the Sacrificer) ;
at the finale (of the first three verses of the laud) the wife should pour down water
upon her right thigh ; when the prastava of the third verse of the laud has been
chanted, she should pour down all this water '.
VIII. 8.
(The three uktha-lauds.)
1. The Gods, forsooth, having acquired by conquest the agni-
stoma, could not conquer the ukthas. They said to Agni : * Let us
vin. 7. 11.— vm. 8. 4. 183
gain the conquest by thee as leader '. He answered : * What will there-
from result for me ? ' ' What thou wishest ' they said. He replied :
' On verses addressed to me may they introduce the ukthas '.
2. Therefore, they introduce the ukthas on verses addressed to
Agni l.
2 Cp. Kaus. br. XVI. 11 : agneyisu maitravarun&ya pranayanty, aindrlsv
itarayoh.
3. And therefore, on gayatrl- verses, for Agni has the gayatrl a»
his metre.
4. Having made Agni their leader, they strode on, together with
the horse 1 ; because together with the horse (sdkam a6vena) they strode
on, therefore there is the sakamasva (saman)2.
1 With Agni who had taken the form of a horse, cp. Ait. br. III. 49. 7 : tan
agnir advo bhiitvabhyatyadravat.
2 An ukthya-sacrifice consists of 15 stotras and 3astras; to the ordinary twelve
lauds of the normal agnistoma three more are added, thereby the afternoon
service comes to comprise, as each of the other services, five lauds. The three new
ones are 1. the uktha-stotra (running parallel to the s"astra) of the M ait ra •
v a r u n a , addressed to Indra and Varuna ; 2. the uktha-stotra (running
parallel to tho Sastra) ofthoBrahmanacchamsin, addressed to Indra
and Brhaspati ; 3. the uktha-stotra (running parallel to the ^astra) of tho A c c h S-
v a k a, addressed to Indra and Visnu (see e.g. Ap. XIV. 1. 9).
I. The maitravarunasyokthastotrais the sakamasva : gramegey a
I. 1. 14 on SV. I. 7=RS. VI. 16. 16-1 8 = SV. U. 65-57 (gayatnverses) ; the gastra
of the Maitravaruna consists (cp. A6v. VI. 1. 2, £ankh. IX. 5. 2) of RS. VI. 1 6,
16-18 (stotriya trca) ; VI. 16. 19-21 (anurupa trca) ; III. 51. 1-3 (Indra) and
VIII. 42. 1-3 (Varuna) (the ukthamukha) ; VI. 82 (samSamsika) ; VII. 84 (paryasa)
both addressed to Indra and Varuna together ; VI. 68. 11. (yajya).
II. The ukthastotra of the Brahmanaccha.rnsin is the
saubhara : gramegey a XI, 1. 14 (but cp. note 1 on VIII. 8. 13) on SV. 1. 408=JEIS.
VIII. 21. 1 - 2=SV. II. 58-59 (kakubh and satobrhati) ; the Sastra of the
Brahman acchamsin (AsV. I.e., cp. Sahkh. IX. 3, Vaitanasutra XXV. 3. 11) consists
of $S. VIII. 21. 1-2 (stotriya) ; VIII. 21. 9-10 (anurupa) ; I. 57 (uktha-
mukha, addressed to Indra) ; X. 68 (samSamsika, addressed to Brhaspati) ; X. 43.
1-11 (paryasa addressed to Indra) ; VII. 97. 10 (yajyS).
III. The ukthastotra of the AcchSvaka is the narmedha r
grSmegeya I. 2. 27 (but cp, note 2 on VIII. 8. 22) on SV. I. 406=$S. VIII. 98.
7 - 9=SV. II. 60-62 (brhati and satobrhati) ; the fiastra of the Acchavaka consists
184 THE BRAHMAN A Off TWENTY FIVE CHAPTERS.
of $8. VIII. 98. 7-9 (stotriya) ; VIII. 13. 4-6 (anurupa) ; II. 13 (uktha-
mukha, addressed to Indra), VII. 100 (Visnu), I. 156 ( Visnu) ; VI. 69 sSmSamsika
(Indra and Visnu) ; VI 69. 3 (yajyS).
5. Therefore, they lead on (introduce) the uktha (-laud)s with the
sakamasva; for by it at the beginning they conquered them.
6. Now, Indra said : ' Who is going to follow together with me ? *
I ' said Varuna. Varuna stood behind him and Indra fetched (the
uktha). Therefore a (hymn) addressed to Indra and Varuna is recited
(by the Hotraka) after (the laud) *.
l See note 2 on § 4 (I),
7(a). The same (God) said : ' Who is going to follow together with
;tne?' 'I* said Brhaspati. Brhaspati stood behind him and Indra
fetched (the uktha). Therefore a (hymn) addressed to Indra and Brhas-
pati is recited after (the laud) l.
* Op. note 2 on § 4 (II).
7 (fr). The same (God) said : * Who is going to follow together with
me 1 ' ( I ' said Visnu. Visnu stood behind him and Indra fetched (the
uktha). Therefore a (hymn) addressed to Indra and Visnu is recited
After (the laud)1.
1 Cp. note 2 on § 4 (III).— With § 6 and 7 cp. Ait. br. III. 50.
8. What he had fetched for them was the cattle1; the ukthas
forsooth, are the cattle. He who desires (to obtain) cattle should
perform an ukthya (sacrifice) 2.
1 According to Jaim. br. I. 181 they were the six wish-cows : cow, horse, goat,
.sheep, rice and barley.
2 A jyotistoma followed by the three ukthastotras and corresponding gastras.
Here, as so often in the printed text, the words uktha and ukthya are interchanged
•(misprint !)
9. By means of the brhat, forsooth, Indra hurled his thunderbolt
on Vrtra; the sharpness (or 'lustre', 'splendour*) of it fell down and
became the saubhara (-saman).
10. * A sameness is brought about in the sacrifice ' they say, ' if the
prstha(-laud) l and the twilight(-laud) 2 are both the rathantara
(-saman) and no chant of the brhat comes between (these two)'. By
vui, 8. 5.— vm. 8. 14.
chanting (however) the saubhara, the chant of the brhat is brought
about between (these two), for the saubhara is the sharpness of the
brbat3.
1 The hotul? pr§thastotra.
2 The sandhistotra, which also is chanted on the rathantara-melody (Arseya-
kalpa, page 204 s.f.)
3
Cp. § 9.
11. If the over-night-rite (the atiratra) is chanted on the brhat
(saman) *, then the saubhara must be taken as the Brahman's chant
in the uktha (laud)s 2. He thereby furnishes the brhat fully with (its
own) splendour.
1 If the hotuh prsthastotra is the brhat.
2 Then equally the uktha-laud of the BrShmanacchamsin (the second uktha)
must be the saubhara : for in this case there is no 'sameness of performance '.
12. (But) if it (the over-night rite) is (chanted) on the rathantara,
he should take the saubhara (as the Brahman's chant) 1, for avoiding
sameness.
1 The text runs yadi rathantarasamna saubharam kuryat. This gives no good
sense. I guess : yadi rathantarasama («c. ctiiratrah ay at). But even so the purport
is not wholly clear.
13. When the Gods went to the world of heaven, the quarters
collapsed. By means of the saubhara (and more especially by its finale)
u l, they propped them u p (u d astabhnuvan). Thereupon, they (i.e. the
quarters) became fixed (or 'fastened') and got a firm support. Then
the Gods knew the (way to the) world of heaven. He who desires (to
reach) the world of heaven and to get a firm support, should chant the
saubhara ; he gets knowledge of the way to the world of heaven and
gets a firm support.
l The saubharasaman in the gramageya (on Sv. I. 408, cp. note 2 on § 4 [II]).
has no € for nidhana ; the saubhara as given uhagana I. 1. 16 points to the saubhara
of gramageya III. 1. 31 (on SV. L 109), where the nidhana w is given. To thia
saman also the Jaim. br. points. However, the nidhana u may be facultative, cp.
the next following §§, especially § 19.
14. Prajapati created the creatures; these, having come into
existence, suffered from hunger ; by means of the saubhara (and more
186 THE BEXHMANA OF TWENTY FIVE CHAPTERS.
especially by the finale) urj ('food') he gave them food. Thereupon
they throve.
15. The creatures (i.e. children and young domestic animals) thrive
in that year when he, knowing this, chants the saubhara.
16. They (i.e. the creatures nourished by Prajapati) said : ' Well
reared hast thou us ' l ; hence (the name) saubhara.
1 subhrtam no 'bharsih. On § 4-16 cp. Jaim. br. I. 187 (Auswahl No. 71):
4 Prajapati created the creatures : these being created by him, perished ; they
became the reptiles other than the snakes. He created a second kind ; these
perished also ; they became the fishes. He created a third kind ; these also
perished : they became the birds. He thought : ' How might these creatures not
perish?' He saw this saman; by means of it (and especially of its nidhana)
urj, he touched them and they throve, being anointed by him with urj (' food ').
He said: ' Well-reared have I these creatures' (subhrtam. ..abharsam). Thence
the name saubhara'. N.B. the first saubhara, on SV. I. 109, has urk as nidhana.
17. The food, verily, that he gave them, was the rain.
18. He who wishes for rain, for food, and for the world of heaven,
should chant the saubhara.
19. As finale for one who wishes for rain, he should take (the
sound) his ; for one who wishes to obtain food, (the word) urj ; for one
who wishes to reach the world of heaven, (the syllable) u.
20. The saubhara (represents the fulfilment of) all wishes ; in all
that he wishes he comes to be established.
21. Now, as to the narmedha( -saman).
22. As Nrmedhas of the Angiras-clan was taking part in a sacrifi-
cial session, they (i.e. his folio w-Sacrificers) set dogs on him l. He
resorted to Agni with (the verse) : * Protect us, o Agni, by one ' 2. (Agni)
vaisvanara came and encircled him. Thereupon he got a firm support
and found a refuge 8.
1 Delbriick, Altind. Syntax, page 261, suggests abhyadravan for abhyahvayan.
2 The narmedha-melody gramegeyagana I. 1. 27 (see SV. ed. of Calcutta, Vol. I,
page 152) composed on SV. L 36=RS. VIII. 60. 9-10=SV. II. 894-895, is chanted
on SV. I. 406=RS. VIII. 98. 7-9=SV. II. 60-62 (see ed. Calc. vol. Ill, page 192),
cp. below, §§ 24-26 and Puapasutra X. 70 with Simon's remark. This manner of
indicating a saman seems to be irregular.
vin. 8. IS.— viii. 8. 26. 187
3 The very interesting recension of the legend of Nrmedha in the Jaim. br.
tl. 171, see the text in Jaim. br. in Auswahl, No. 61)is only partly intelligible
to me. What I can make of it is the following: * Nrmedha and Suvrata (were)
brothers : these. . . ; now, Nrmedha acted as Udgatr for Suvrata. When the laud
of the yajfiayajniya was not (yet wholly) finished, they came running to him (to
Suvrata), saying : « The son of thee, who art the yajamana (for whom Nrmedha
is the Udgatr) has been murdered by the two sons of thine Udgatr : Antakadhrti,
the son of Suvrata by Nakira and Sakaputa '. Seizing him (viz. Nrmedha) by the
arms, he (Suvrata) said : * Ye brahmins, this is your sacrifice, perform it for whom
ye wish ; I, forsooth, by means of this one will punish this '. Having bound
him (Nrmedha) to the pillar of fig-wood he (Suvrata) set fire on him by means of
hempen-chips. He (Nrmedha) desired : * May I get out of this j may I find a way
out, a deliverer ; may not this fire burn me *. He saw this saman and'lauded with it.
Thereupon, he found a way out, a deliverer, and the fire did not burn him ; it oven
burned down the bond with which he was fastened (to the pillar) '. Note that in
the SarvSnukramani Sakaputa is called the son of Nrmedha; Nakira may find
his explanation in the words nakir asya of RS. X. 132. 3; for Antakadhrti op.
RS. I.e. 4: antakadhruk
23. This saman is a refuge procuring one ; he who has used it in
chanting finds a refuge and gets a firm support.
24. The verses (of the narmedha) are of different metres : the
characteristic of day and night.
25. For the characteristic of the ukthas is neither that of day nor
that of night l.
1 They are something between, as they fall on the afternoon. By a different
reasoning the Jaim. br. (I. 188) arrives at the same result: 'This saman has the
features of day and night : to Indra belong the verses, to Agni belongs the saman
(the narmedha forms part of the agney a -section in the gana), to Indra belongs the
day, to Agni the night. He who at an atiratra deviates from this saman (does not
apply it), would be removed from the features of day and night. If one were to
say about him : • he (viz. the Udgatr) has removed him from the features of day
and night ', it would be in truth thus. Therefore, at an atiratra this saman must
not be deviated from'.
26. The first (verse) * is a kakubh ; then (comes) an usnih 2, then a
pura usnih anustubh 8. They thereby do not deviate from the anustubh :
(the metre of) the Acchavaka's chant.4
1 £S. VIII. 98. 7=SV. II. 60.
2 )FIS. VIII. 98. 8=SV. II. 61.
3 $S. VIII. 98. 9 (pura-usnih), whilst SV. II. 62 at the end has four syllables
188 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
* This refers, according to Sayana, to the fact that the Acchavaka, before par*
taking of the soma, has to recite certain anustubh- verses ($S. V. 25. 1 — 3, VI. 42 r
cp. C.H. §148), cp. Ait. br. III. 13. 2: athatya yat svam chanda asld anustup taw
udantam abhyauhad acchavaklyam abhi. — To our BrShmana refers a remarkable
passage in the Nidanasutra (II. 11): atha narmedhastotriye vadati: kakup pratha*
mathoenig atha pura-u8nig-anu8\ub iti ; kakub eva prathamognig dvitiya pura-
utnik trtiya, datatayenadhyayena tam bahvrca adhiyate (namely in I£S. VIII. 98. 9) :
yuftjanti /*ari isirasya gathayorau ratha uruyuge \ indravaha vacoyujeti. tatra vayaqt
catvary akaarany upaharamah : avarvideti (i.e. auvarvidH iti) , aanutfub bhavaty
uparistajjyotify '. The uttararoika, indeed reads : yuAjanti hari isiraaya gathayorau
ratha uruyuge vacoyuja \ indravaha avarvida (12 -h 12 + 8 syllables). This addition of
the four syllables must be very old, as the Jaiminlyas also have it already in their
uttar&rcika. Must we infer from this fact, that the author of our Brahman a
was acquainted with the uttararcika? See on this question the Introduction,
Chapter II, page XVI. I subjoin the parallel passage of the Jaim. br. (I. 188) : « They
argue : from the anustubh, forsooth, they, who perform the acchftvSka's chant on
U8.nih- verses, deviate'. One of these (usnih -verses, which are the same as utta-
rScika II. 60-62 of the Kauthuma-Rapayaniyas=RS. VIII. 98. 7-9) is an arvag*
usnih, one a madhya-usnih, one a pura-usnih, anavadhrtam chando 'navadhrtarp
vag vadati, and the anustubh is the voice. Thereby, they do not deviate from the
anustubh. (Moreover) the last of these (verses) is a visible anuatubh. Thereby^
also, they do not deviate from the anustubh'. The Jaim. br., then, seems to
recognise also the Sftmavedic recension of SV. II. 62 (as an anuatubh).
VIII. 9.
(The variations of the uktha-lauds.)
1. There is the harivarna (-chant) x.
1 GramegeyagSna X. 1. 34 (that the last of the four harivarnas is meant,
appears from XII. 6. 9) on SV. I. 383=118. VITI. 15. 4-6=SV. II 230-232. How
it is to be applied, is explained in § 5.
2. The Asuras were in these worlds. The Gods expelled them,
by means of (the words) : 'of golden splendour' 1, from this world ;
by * thou shinest'1 from the intermediate region ; by * for day and day '
(dive dive) l from yonder world (the sky. div).
1 The last word of each of the three verses, being used as their finale, op.
XII. 6. 9.
3. So, he who knows this, expels his rival from these worlds and
ascends (himself) these worlds.
vin. 9. 1.— vm. 9. 10. 189
4. Harivarna1, who desired to possess cattle, saw this s&tnan; by
it he created a thousand head of cattle ; that it is this saman, is for the
thriving of the cattle.
l An angirasa, according to the Jaim. br. (I. 183), see § 5.
5. When the Angirases went to the world of heaven, they were
pursued by the ogres; by means of this (saman) Harivarna repelled
them. That it is this saman, is for repelling the ogres1.
i To §§ 1-5 refers the Ksudrasutra (I. 5, No. 25) : «Now (the arrangement) of
the (jyotistoma) which ends with the uktha(-laud)s, and in which the as tad am -
stra is the Acchavaka's saman (cp. below § 20). On ' thou hast made merry, the
fullness has been drunk' (SV. II. 782-784=^8. I. 175. 1-3; the verses do
not occur in the purvarcika) the kaleya (gram. 2. 7. VI, in
stead of the normal one on SV. II. 37-38); on 'on ail sides run forth' (SV I.
427=P&S. IX. 109. 1=SV. II. 717) the sapha; the sakamaSva, the harivarna and
the astadametra are the ukthas (resp. of Maitravaruna, Brahmanacchamsin, and
AcchavSka). The rest is similar to the (normal) jyotistoma *.
6. The prsthas l were created ; their redundant lustre, their pith
was collected (brought together, united) by the Gods, and that became
the udvaiii3iya( -chant) 2.
1 The prsthasamans.
2 Gramegeyagana IX. 1. 16 on SV. I. 342=£S. I. 10. 1-3=SV. II. 694-696.
7. The udvamslya is the lustre of all the prsthas ; therefore they
formerly did not apply it for a tribesman *, in order to hold apart the
good and the bad2.
1 A tribesman, sajata, who seeks equal or greater influence than the Saorificer ;
sajata with hostile meaning is common, cp. e.g. TS. II. 2. 1. 2, where it is equal to
bhratrvya * rival '. — On the aorist with pur a cp. note 1 on VIII. 6. 4.
2 If he were to apply for a rival the udvamsTya, which means lustre, the good
(prosperity) would fall to the share of the rival.
8. For he who chants the udvamslya, has chanted * the prsthas.
1 Note the participle used as verbum finitum.
9. The udvaihslya is (equal to) all the characteristic features1.
1 This saman contains all the features of the prsthas.
10, The (syllable) a (after the first verse-quarter of the udvamslya) :
' thee celebrate the seers ' l is the characteristic of the rathantara ; for a
is the rathantara 2.
190 THE BRlHMANA OF TWENTY FIVE CHAPTERS.
4r 5 T f 454
1 The sSman begins : gayanti tva gayatrina 5.
2 r
* Which begins : 5 bhi tva (aranyegeyag&na II. 1. 21).
11. The beginning1 is (that) ol the brhat, for the brhat is, as it
were, upwards2.
1 The sound u of the name udvathfaya.
2 Being the sky, the heaven.
12. The presence of manifold stobhas1 is (that) of the vairupa2;
for provided with manifold stobhas 8 is the vairupa*
1 The exact meaning of paris\ubh is not certain. The expression seems to
mean : ' to include the ida before and behind by a stobha ' (cp. X. 11. 1).
2 Aranyegeyagana 1. 1. 3. The ud vanity a has the following stobhas only : ho,li,
2 2
up, ha i.
3 Read pari8(ubdhaih.
13. The repeated push is (that) of the vairaja1 ; for the vairftja is
(chanted) with repeated push.
^ The expression ' repeated push ' is an effort to translate the Dutch ' naslag '.
vairaja (grftmegeya X. 2. 32, on SV. I. 398, or ar. g5. II. 1. 31 (?) on the same
1 212
.verse, XII. 10.6-11) has: ma-datu tva '3-datu tva (original text: mandatu tvd)}
1 a 2 2 3 518
the udvarh&ya has : udvatfifam iva yaf 1 imVZre \ udvarhsd '234 ml \ v5 y5 '52 u va
'2222 3 53 2 1 ^ 2
13-Mp-mS ' li-mi '3 re \ udvafosa '254 mi | va yft '32 MVO 'S-up-mS '2 iro '35 | ha i
(original text: ud vaMam iva yemire). —On anutud cp. X. 6. 4, XII. 9. 17, XII.
10. 11.
14. The ardheda ('half-tda) is (that) of the sakvarl( - verses) * , the
atisvara (that) of the re vatl(- verses)2.
1 The ardheda, as up, is found in the udvarh&ya, as it in the mahanamms
(cp. the Calcutta edition of the SV. Vol. II, pages 372, 377, 380), On the term cp.
also Simon, Puspasutra page 517, bottom.
2 On atisvara cp. note 1 on XIII. 12. 11. The raivatasSman (aranyegeya I.
2
2. 19) has twice hZSl, the udvams*iya iro '3o.
15. The Gods, by means of the half-?^a having repelled the Asuras,
ascended, by means of the * overtuning* (atisvara) the world of heaven.
10. He who knows this, having by the half-t45 repelled his rival,
ascends the world of heaven by the ' overtiming
vin, 9. 11.— vin. 9. 22. 191
17. By the half-wZa, forsooth, they finish the preceding sacrifice1 ,
by the ' over tuning ' they begin the subsequent one 2.
1 The ukthya, according to Say ana.
2 The aoda4in, according to Sayana. I must confess that the purport of this
§ is not clear to me.
18. A subsequent sacrifice falls to the share of him, who knows this.
19. Fivefold, verily, is this saman1; the sacrifice is fivefold £ and
cattle is fivefold 8 ; in sacrifice and cattle he becomes firmly established 4.
1 The saman is chanted on an anustubh of four verse-quarters, but by the
repetition (op. VIII. 9. 13) comes to have five.
2 Cp. VI. 7. 12, note 2.
3 Consisting of hair, skin, flesh, bone, mark (SSyana).
4 He is sure to be asked as an rtvij for a sacrifice and will possess cattle.
20. (One of) the two astadamstra(saman)s he should take (for the
uktha-laud of the Acchavaka) for one who desires prosperity.
I Gramegeya IX. 1. 20 and 21 on 8V*. I. 343=$S. I. 11. 1-3=SV. II. 177-179
(anustubhs).
21. Astadamstra, the son of Virupa, grew old without sons, with-
out progeny. He thought he had torn asunder these worlds l. In his
old age he saw these two samans 2, but feared lest they should not be
taken into practice. He said : * He shall thrive, who will chant these
two samans of mine ' 8.
1 Because he had no progeny, no continuity of race (santatyabhava) and
consequently the continuity of the three worlds would be destroyed (!).
2 * And got children by them ' must according to Sayana be supplied, which
to me does not seem certain.
3 Because he was too aged to teach them to others (?). The Jaim. br. (I. 191)
gives no light.
22. This l is the product of the seer's fervent wish. (The reason)
why they are the astadathstra (samans, that are to be applied), is
for thriving.
1 This pair of samans.
2 To VIII. 9. 6-22 refers the Ksudrasutra (I. 6, No. 26) ; 'Now (the arrange-
ment) of the (jyotiatoma) which ends equally with the uktha (laud)s, and in which
the udvamdiya is the Acchavaka's chant ; of the naudhasa (gram. VI. 1. 37) the six
kakubhs (the meaning is not quite clear to me) ; on (the verses) : * thee like a oar
192 THB BEAHMANA OF TWENTY FIVE CHAPTERS.
to aid us' (SV. I. 354=*5S. VIII. 68. l-3=sSV. II. 1121-1 1^3), the kaleya; on (the
'Verse): «he is pressed, who of goods' (SV. I. 582=RS. IX. 108. 13=SV. II. 446),
the sapha and on (the verse) : * run about for Indra ' (SV, I. 427 =$S. IX. 109, 1 =
SV. II. 717), the pauskala. The sakamasVa, harivarna and udvamaTya are the
uktha(laud)a. The rest is similar to the (normal) jyotistoma '.
VIII. 10.
(The variations of the uktha-lauds, con-
tinued.)
1. On gayatrl (verses) they should lead on the uktha(laud)s for one
who desires spiritual lustre; on gayatrl (metre), the Brahman's saman ;
on anustubh (metre), the Acchavaka's saman; this (last thereby)
becomes gayatrl *.
1 As the ukthastotras are twenty- one -versed, there are in the Acchavaka'a
laud (which is based on anustubh -verses of 32 syllables) 32x21=672 syllables ;
this number is divisable by 24 (the number of syllables contained in the gayatri) ;
by this reckoning the 21 anuatubhs are equal to 28 gayatrls. The sakamedha of
itself being already chanted on gayatri, all the ukthas are (cryptically) chanted on
gSyatrf.
2. Spiritual lustre is splendour ; splendour also is the gayatrl l ;
h6 obtains (by chanting gayatrls) spiritual lustre 2.
1 So also Sat. br. XIII. 2. 6. 4 (as the gayatri is agneyi, cp. VI. 1. 6).
2 To § 1-2 refers the Ksudrasutra (I. 5, No. 27) : « For one who desires
spiritual lustre, on (the verses) : * by thy most sweot, most intoxicating ' (SV. II.
39-41) is chanted the gayatra, the samhita and the satrasahiya, each on
one verse consecutively; the aida kautsa (gram. V. 1. 4, probably) on ail three; on
(the verses) : ' by foce-conquest from your plant ' (SV. II. 47-49), the SyavasVa on
the first (on SV. II. 47) ; on the second (verse, 48) the second krauffca (of those
three krauficas which are composed) on * this Pusan ' (SV. I. 546 ; gram XVI. 1. 14),
the audala on the third (verse, SV. II. 49), and the andhlgava on all three (SV. II.
47-49) ; (the ukthastotras are :) the sakamasVa, the saubhara chanted on (the
verses) : « for thus art thou a hero ' (gram. XI. 1. 14 or III. 1. 31 ? on SV. I. 232=
$S. VIII. 92. 28-30=SV. II. 174-176); on (the verses): « all (songs) have caused
Indra to grow ' (SV. I. 343=$S. I. H. 1_3=SV. II. 177-179) the narmedha. There
are ten not-chanted gayatrls, seventy chanted ones. The rest is similar to the
(normal) jyotistoma '. Here the seventy chanted gayatris are 21 (Maitr. uktha), 28
(Brahman's uktha, out of the 21 anustubhs, op. note 1 on § 1) and 21 (of the Accha-
v Ska's uktha). I do not see what is meant by the ten gayatris that are not
chanted.
3. On gayatrls they should lead on the uktha (laud)s for one who
desires (to obtain) cattle ; on usnih (metre) the Brahman's saman, on
vin. 10. 1.— vin. 10. 7. 193
anustubh (metre) the Acchavaka's saman ; this (last thereby) becomes
usnih *.
1 Seven gayatris are in number of syllables equal to six usnihs; in the uktha.
stotra, which comprises 21 verses, the 21 gayatris of the first one thus amount to 18
usnihs ; in the third ukthastotra, which consists of 21 anustubhs, each seven anu»
atubhs being equal to eight usnihs, are comprised 24 usnihs.
4. The usnih is cattle ; he (thereby) obtains cattle l.
1 To this passage refers the Ksudrasutra (I. 6, No. 28), * for one who desires
{to obtain) cattle, thekaleya is (chanted) on (the verses) ' he has made merry ; the
strong (draught) has been drunk by thee ' ; on • run about for Indra ' the sapha ;
(the ukthas are :) the sakamalva, the saubhara (chanted) on ' this intoxicating
draught we announce to thee ', (and) the narmedha (chanted) on ' all (songs) have
caused Indra to gro\? '. There are nine not-chanted usnihs, 63 chanted ones ( viz,
18 out of the 21 gayatras, 21 ipso facto of the second uktha and 24 out of the 21 anu»
stubhs). The rest is similar to the (normal) jyotistoma'.
5. On gayatris they should lead on the uktha (-laud)s for one who
desires men1; on kakubh( -metre) the Brahman's saman; on anustubh
(-metre) the Acehavaka's saman ; this (last thereby) becomes kakubh2.
1 Probably slaves.
3 As the number of syllables of the kakubh is the same as that of the usnih
the reckoning is similar to note 1 on § 3.
6. The kakubh is man l ; he (thereby) obtains men 2.
1 The middle part of man is broader and bigger than the upper and lower
parts and the kakubh likewise is bigger in the middle : 8-1-12-1-8 syllables.
2 Ksudrasutra (I. 6, No. 29) : * for one who desires men the kSleya (must be
chanted) on : 'he made merry, tho strong (draught) has been drunk by thee ' ; the
sapha on : ' run about for Indra ' ; (the ukthalauds are) the sakamasVa, the
saubhara, and the narmedha (chanted) on : ' all (songs) have caused Indra to
grow '. There are 9 not-chantedi kakubhs, 63 chanted ones. The rest is similar to
the (normal) jyotistoma '.
7. On viraj l they should lead on the uktha (laud)s for one who is
desirous of obtaining food ; on usnih (metre) the Brahman's saman ; on
anustubh (-metre) the Acehavaka's saman; this (last thereby) becomes
viraj 2.
1 On verses of 30 syllables, although, in fact, here is applied a viraj of 3x11
syllables, (Ait. br. I. 6. 2) cp. note 1 on § 8.
2 The 21 virSjs of the first uktha comprise 630, the 21 usnihs of the second
comprise 588, the 21 anustubhs of the third comprise 672 syllables, together 1890
syllables, which number, being divided by 30 (the number of syllables of the virSj)
yields 63 virSjs.
13
194 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. The viraj is food ; he (thereby) obtains food *.
1 KsudrasGtra (I. 6, No. 30) : ' for one who desires food, the kSleya (must be
chanted) on the tristich (RS. I. 3. 4-6 : 8V. II. 496-498) of which the middle
(verse) : « Indra, impelled by prayer, come hither * is to be taken as the first (i.e.
on 3V. II. 497, 496, 498) ; the sSkamaSva (is chanted) on : 'he who illuminates
the strong fortress' ($8. 1. 149. 3-5=SV. II. 1124-1126, notin the purvSr-
c i k a ; viraj) ; on (the uanih verses) : ' this intoxicating (draught) we announce
to Indra ', the saubhara ; on ' all (songs) have caused Indra to grow '/the narmedha.
There are 9 not chanted vir&js ; 63 chanted ones (cp. note 2 on § 7). The rest is
similar to the (normal) jyotistoma '.
9. On aksarapanktis they should lead on the uktha (laud)s for one
who desires precedence ; on uanih( -metre) the Brahman's saman ; on
anustubh (-metre) the Acchavaka's saman ; this (last thereby) becomes
anustubh l.
l The reckoning is too intricate to be undertaken here ; from the Ksudrasutra
we gather that the three ukthas together must be equal to 56 aksarapanktis.
10. The anustubh is precedence; he (thereby) obtains precedence1
l To §§ 9 and 10 refers the Ksudrasutra (I. 6, No. 31) : • for one who desires
precedence, the kaleya (must be chanted) on : « the singers chant unto thee ' ; on :
* he is pressed out who of goods ' the sapha ; (the ukthas are) the sSkamas" va on :
• O Agni, this (sacrifice) to day with hymns as a steed ' (aksarapankti) ; the
saubhara on : ' this intoxicating (draught) we announce to thee ' ; the nSrmedha
on : • all (songs) have caused Indra to grow '. There are 8 not-chanted anustubhs,
56 chanted ones. The rest is similar to fee (normal) jyotistoma '.
NINTH CHAPTEB.
IX. 1.
( Th e nigh t -rite: r a t r i p a r y a y a s and twilight
laud . )
1. The Gods, having conquered (from the Asuras) the uktha(laud)8,
could not conquer the night l, (for) they could not discern the Asuras,
who had entered the night: the darkness. They saw that pragatha,
which has an anustubh at the beginning2: the viraj8 ('the shining
one') (i.e.) the light. By means of the shining one (the viraj): (i.e.)
the light, they discerned them and by the anustubh, (i.e.) the
thunderbolt 4, they drove them away out of the night.
vm. 10. 8.— ix. 1. 7. 195
1 The night-rounds, the ratriparyayaa.
2 Viz. «him who drinks of the soma' : SV. I. 155=$S. VIJL 92. 1~3=SV. II.
63-65. Properly speaking, this is not a pragatha, but the Nid&nasutra (I. 3)
remarks : anustubha api pragatha bhavanttty eke ; 'nutfup prathama gayatrya
uttare, yatha purojitl vo andham (SV. II. 47-49), a tva ratham yathotaye (SV. II.
1121-1123), vito vito vo atithim (SV. If. 914-916), pantam a vo andhasa (SV. II.
63-65) iti.
3 As the anustubh contains 32 syllables and the two gayatrls each contain 24
syllables, the whole pragatha has 80 syllables, which number, being divisable by
10, can be qualified as a viraj.
4 Vac is equal to anustubh (V. 7. 1) and vSc is a vajra (Ait. br. 11. 21. I).
2. In that it is that pragatha with an anustubh at the beginning,
he first discerns his rival by means of the viraj (i.e.) the light, and then
drives him away out of the night by means of the anustubh (i.e.) the
thunderbolt.
3. Encircling them on all sides, they drove them away ; because
they drove them away, encircling (paryayam) them, therefrom the
* rounds ' (the paryayas) derive their name 1.
1 Cp. Ait. br. IV. 5. 3 ; tan vai paryayair eva paryayam anudanta ; yat parya*
yaih paryayam anudanta, tat parydySnam paryayatvam.
4. The first verse-quarters x are repeated of the first round 2.
1 The first verse -quarters of each second and third verse ; in this manner the
chant is given in the uhagana I. 1. 18, cp. the Calcutta ed. Vol. Ill, page 197.
Ait. br. IV. 6. 4 : prathamena paryayena stuvate, prathamany eva padani punar
adadate.—See further §§ 16 and 19.
5. For, by repeating the first verse- quarters, they (the Gods)
drove them (the Asuras) out of the first (part of the) night1.
1 Cp. Ait. br. IV. 5. 4 (purvaratrad).
6. He begins the chants1 on (the verses beginning): 'him who
drinks of the soma ' *.
1 prastauti seems here to be used in a general sense, not in that of ' he chanta
the prastSva '.
2 Cp. note 2 on § 1.
7. The day, forsooth, is *him who drinks'1, the night is the
soma2 ; "by means of the day even they thus lay hold 8 of the night.
1 pantam, derived by our author from pati ' he who protects V
2 The word andhaa is taken by our author in the sense : ' darkness '.
196 THB BRAHMAN A OF TWENTY FIVE CHAPTERS.
8 Or ' they begin ', which also is the meaning of arabhate. — pantam (day) goes
before andhas (night).
8. On these (verses they chant) the vaitahavya (sftman) *.
1 Gramegeyagana IV. 2. 18.
9. Vltahavya, the son of Sreyas l, being a long time held off (from
his dominions or his possessions, by his enemies), saw this saman. He
(thereupon) returned (was restored to his dominions) and was firmly
established. He who has applied this (chant) returns and is firmly
established.
1 Jn the Jaim. br. T. 214 it is Vltahavya aSrayasah.
10. Into darkness do they enter who undertake the night (-rite).
That (the word) 'house' is the finale1 at the commencement of the
night (-rite), is for finding the way.
* The chant ends : o3ka2B45^ (see the Calcutta edition of the SV. Vol. I,
page 357).
11. When a man comes to his own house, then he recognises all,
all is for him (as clear as) by day.
12. They (the Asuras after they were driven out of the first part of
the night) retired into the middle (the second)-round ; by means of the
aurdhvasadmana (saman) *, they (the Gods) appropriated their voice.
* Cp. note 1 on § 14 and IX. 2. 10.
13. The voice of his rival he appropriates who knows this.
14. It has a triple finale *.
* The aurdhvasadmana, gramegeya XVI. L 10, on purojitl SV. I. 545 (ed.
2 1 2 Ir 2
Calcutta, Vol. II, page 152) haa the triple nidhana : suvrktibhir \ nrmadanam \
1 r , 3 2
bhare 2 suva 1 \
15. Just as of the day (rite) the midday-service has a triple finale
as resting-place1, so of the night (-rite) has the middle round a triple
finale as resting place, for the sake of congruity.
The yaudhajaya also is trinidhana, cp. C. H. § 281.
16 The middle verse -quarters are repeated of the middle round j
for by repeating the middle verse-quarters they (the Gods) drove
them (the Asuras) out of midnight *.
1 Cp. Ait. br. IV. 6. j5 -.I'madhyamena parydyena stuvate, madhyamany eva
padani punar Zidadate, and cp.J| 4 and 19.
ix. 1. 8.— ix. 1. 26. 197
17. They (the Asuras) retired into the last round ; by means of the
{saman), which has (the word) ' fat-dripping ' for finale 1, they took away
their cattle ; fat-dripping, forsooth, is the cattle2.
i QramegeyagSna V. 1. 12 on SV. I. 165=RS. III. 51. 10— 12=SV. II. 87*89,
2 13111
' 2345h.
2 i.e. giving milk from which the ghrta is produced. In Burnett's edition
of the Arseyabrahmana page 24 under 165, read: ghftatcunnidkanam praj&patyarp
madhucchandarp, vaiva, cp. IX. 2. 17.
18. He who knows this appropriates the cattle of his rival.
19. The last verse-quarters are repeated of the last round ; for by
repeating the last verse-quarters they (the Gods) drove them (the
Asuras) forth out of the last (part of the) night1.
1 Cp. Ait, br. IV. 16. 6 : uttamena paryayena stuvata, uttamany eva padani
punar adadate ; cp. §§ 4 and 16.
20. By means of the junction *, they then put them to flight2.
1 The junction, sandhi, of day and night, at which moment the sandhistotra
or twilight-laud is chanted*
2 palayanta with causative force; so also the Jaim. br. I. 205.
21. By means of the asvina (sastra) * they dispersed them 2.
1 The recitation of the Hotr, following on the sandhistotra.
2 asaqihayyam agamayan (' finished them finally ?), cp. Oertel, in Transactions
of the Conn. Acad. of Arts and Sciences, Vol. XV, page 172.
22. He who knows this, finishes his rival finally.
23, 24. The night rite, forsooth, is the match of the agnistoma : the
agnistoma comprises twelve lauds1 and the night (-rite) comprises
twelve lauds 2.
1 Out-of-doors laud, four ajyalauds, midday pavamana-laud, four prstha-lauds,
arbhava-pavamana-laud and agnistoma (or yajfiayajfiiya-laud).
2 Each of the three rounds comprises four stotras (of the Hotr, the Maitra-
varu'DB, the Brahmangcchamsin and the AcchavSka). A similar reasoning Ait. br.
IV. 6. 10.
25, 26. The night(-rite) l is the match of the ukthya: there are
uktha ('laud)s 2 and the twilight (-laud) has three deities 3.
1 i.e. the sandhistotra.
2 Of Maitravaruna, Brahmanaochamsin and Acchavaka*
8 Agni, Usas and the Aavins.
198 THE TBBiHMANA OF TWENTY FIVE CHAPTERS.
27. Just as of the day (-rite) the uktha (-laud)s are, so of the night
(•rite) is the twilight (-laud): of different features are the ukthas1, of
different features are the tristichs *.
1 By their metres.
2 By their deities, note 3 on § 25, 26.
28. The rathantara (saman) he should take as twilight (-laud) for
one who wishes firm support1.
1 The sandhi-stotra is chanted on : ena vo agnim namasa SV. I. 45=^8. VIL
16. 1-2=SV II. 99-100 (agneh aama) ; praty u adarty ayatl SV. I. 303=$S. VII.
81. 11-12=SV. II. 101-102 (uBaaaama) ima u vam divitfayah SV. I. 304=RS. VII.
74. 1-2=SV. II. 103-104 (aMnoh aama). Their melody is that of the rathantara :
ar. gana II. 1. 21.
29. The rathantara is the earth ; on the earth he gets a firm support.
30. The brhat (-saman) he should take as twilight-laud for one
who wishes (to reach) the world of heaven.
31. The brhat is the world of heaven ; in the world of heaven he
gets a firm support l.
1 In this case, the same pragathas are chanted on the brhat-melody of ar-
gana I. 1. 27 ; see Kaudrasutra I. 7, No. 33.
32. The vSravantiya l or the vamadevya 2 or the srudhya 8, one of
these he should take as twilight (-laud) for one who desires cattle.
1 Gramegeya I. 1. 30.
2 Grain. V. 1. 25.
8 Gram. III. 1. 15.— These s&mans are to be chanted on the same verses,
op. § 28.
33. These samans are the cattle 1 ; in the (possession of) cattle he
is firmly established.
1 Cp. V. 3. 12,IV. 8. 15,XV. 5. 34.
2 To §§ 32 and 33 refers the Ksudrasutra (I. 7, No. 34) : * The vSravantiya or
the vamadevya or the drudhya, one of these he should take for the sandhi(-stotra}
for one who desires cattle, on the same pragathas (as usual). If the sandhi saman
is aida (i.e. has the word ida as finale), he should replace the kautsa by the
udvaras'Iya on the verses: 'Let the fSoma enter thee1. — The udvamslya is
grSm. IX. 1. 16, chanted on SV. 1. 197=BS. VII. 92. 22-24=SV. II. 1010-1012, cp,
uhagana XIX. 1. 1. The kautsa (on SV. I. 381=11. 96-98), gram. X. 1. 26 is
ai<famt but this is not the case with the udvara&ya, gram. IX. 1. 16. This change
is made in order to avoid sameness of performance1 (jamitva).
IX. 1. 27.— ix. 2. 1.
34. After (the laud) the Hotr recites the asvina(-sastra) l.
1 Cp. e.g. Eggeling in « Sacred Books of the East', Vol. XLI, page XVIII.
35. PrajSpati, forsooth, created that thousand (head of cattle)1;
this he gave to the Gods. They could not come to terms about it
(about its possession). Then they made the sun the goal, and ran a race
(about it).
1 According to Sayana, the aahaarasaipvataara sacrifice is meant, but cp. Ait.
br. IV. 7. 1, and, especially, Kaus. br. XVIII. 1. When Savitr gave away his
daughter SuryS in marriage to king Soma, or when PrajSpati (read prajSpatis
instead of prajapates?) gave away the thousand (cows) to his daughter when she
was married, these thousand cows belonged to these deities (i.e. were given over
to them), etc. But it is clear that the thousand cows are made equal to the
thousand verses of the SaVina £astra by the author of our Brahmana. For the
version of the Jaimimyas op. Jaim. br. I. 213 (Transactions of the Conn. Acad
of Arts and Sciences, Vol. XV, page 165).
36. Of them the two Asvins were foremost in the race. They (the
other Gods) called after them: 'Let it be in common to us1. They
answered ; * What would therefrom result for us both ? ' * What ye
wish ' they (the Gods) said. They said : ' Let this recitation be called
after us'. Therefore it is called ' the asvin's (recitation) '.
37. All the deities, forsooth, are mentioned in the recitation 1.
i Because, in accordance with the compact made with the Advins, all must
have a share in the thousand.
38. It is to be recited swiftly; for they run a race, as it were.
Before sunrise he should recite (it), for .they had made the sun the
goal.
IX. 2.
(The chants of the 'rounds'.)
1. * On (the verses beginning) : ' him who drinks of the soma ' 1 the
vaitahavya (is chanted). Into the field of another they enter, who
enter upon the night (-rite). That at the beginning of the night(-rite)
there is the (chant) with (the word) 'house' as finale2, is for the
purpose of not going astray from his house.
1 Cp, note 2 on IX. 1. 1 and IX. I. 8.
2 Cp. IX. 1. 10.
200 THE BBAHMAKA OF TWENTY FIVE CHAPTERS.
2. On (the verses beginning) : ' Unto Indra an intoxicating ' l, the
gaurlvita8.
1 SV. I. 166=$S. VII. 31. 1-3=SV. 11.66-68.
2 The gaurivita or daktya is registered gramegeya IV. 2. 19.
3. When the Gods divided the sacred lore, that which was left
over from it (or * that which surpassed it ') became the gaurlvita.
4. Left over (or * surpassing, excessive') is the gaurlvita and
excessive is the night (-laud)1; he brings the 'left-over' into the
excessive.
1 The night laud is excessive or surpassing, as it exceeds or surpasses, the
three savanas, which close with the yajnayajfiiya-stotra. Cp. XI. 1. 15.
5. On (the verses beginning) : ' We herein intend thee l ', the
kanva2.
1 SV. I. 157=$S. VIII. 2. 16-18 = SV. II. 69-71.
2 GrSmegeya IV. 2. 26 ( IV. 2. 25 is equally kanva, but from Jaim. br. I. 216 it
appears that the second one of the two is meant. Is the Pafic. br. inaccurate ?)
6. By means of this (sSrnan), Kanva1 came into harmony (friend-
ship) with Indra. By means of it he comes into harmony with Jndra.
1 According to the Jaim. br. I. 216 is was Kanva narsada.
.7.. On (the verses beginning) : ' To Indra, who is given to joy, the
pressed out (soma) ' l the srautakaksa 2. It is a might-chant, through it
he becomes mighty 8.
1 SV.I. 158=£S. VIII. 92. 19-21 =SV. II. 72-74.
2 Gram. IV. 2. 19.
8 According to Jaim. br. I. 217, this chant was seen by Srutakaksa, the son
of Kaksivat, who desired to obtain cattle.
8. On (the verses beginning) : ' This soma, 0 Indra, for thee ' 1, the
daivodasa 2.
1 SV. I. 159=RS. VIII. 17. 11-13=SV. II. 75-77.
2 Gram. IV. 2. 32.
9. By means of the agnistoma the "Gods conquered this world ;
by means of the ukthya, the intermediate tegion ; by means of the
overnight (rite), yonder world. They longed again for this world (the
«arth) ; by the (word) * here ' l they got a firm support on this
ix. 2. 2.— ix. 2. 15, 201
world. (The reason) why it is this saman, is for getting a firm support
(on earth).
1 The nidhana of the daivodSsa is I' 234 ha (iha, ' here ').
10. On the (verses) which accompany the night (-rite) they use, by
way of modification, the aurdhvasadmana.
1 Gram. XVI. 1. 10 (cp. IX. 1. 12) chanted on the same verses as the daivo-
dasa.— In the text read aptiarvarisu.
11. The Asuras, forsooth, were in these worlds; by means of the
aurdhvasadmana the Gods drove them out of these worlds.
12. Therefore he, who knows this, performs, after driving his rivaj
out of these worlds, a sacrificial session on his own abode 1.
1 To §§ 10-12 refers the Nidanasutra (VIII. 1) : madhyamasya ratriparyayasya
hotfsamani vicarayanti daivodasarp, va syad aurdhvasadmanam veti ; vikalpo va ayad
api va daivodasam ahine kuryat purvadhyayani purve yajfiasthana, aurdhvasadma .
narji sattresuttaradhyayam uttare yajflaathane ; 'thapy aamint sattravadarupo bhavaty:
aurdhvasadmanam aptiarvarisu prohantlti. From these words so much is clear
that, of old, the ritualistic authorities regarded the aurdhvasadmana as optional
instead of the daivodasa, or the daivodasa as applicable on ahmas, the aur-
dhvasadmana on sattras. The JaiminTyas (br. I. 218, 219) allow only the aur-
dhvasadmana.
13. On (the verses beginning) : ' For us, o Indra, rich in food ' J, the
akupara2.
1 SV. I. 167=$S. VIII. 81. 1-3=SV. II. 78-80.
2 Grameg. V. 1. 18.
14. There was (once upon a time) a female Angiras, named Akupara .
As the skin of a lizard, so was her skin. Indra, having thrice cleansed
her by means of this chant, made her sun-skinned ; that, forsooth, she
had wished. Whatever they desire as they chant this saman, that desire
is fulfilled for them *.
1 On this well-known legend see the parallels in Journal of the American
Oriental Soc., Vol. XVIII, page 26 sqq.
15. On (the verses beginning): 'Unto the soma thee, o Bull'1,
the bull-chant (arsabha) 2. It is a might-chant ; by it he becomes
mighty 8.
1 SV. I, 161 =$8. VIII. 45. 22-24=SV. II. 81-83.
2 Grameg. V. 1. 3.
202 THE BRAHMANA Off TWENTY FIVE CHAPTERS.
3 This is illustrated by the Jaim. br. I. 222: 'It (i.e. the araabhasSman) is
also called daivodSsa (op. Jaim. araeyabr. page 8). Divodasa, the son of Vadhry-
«s~va, wished : * May I obtain both : priesthood and nobility, may I, who am a
king, become a seer ( raja sann rsih syam iti). He saw this saman ' etc.
16. On (the verses beginning) : ' Here, o Good one, is the pressed
plant'1, the gara2. By means of this (saman) Gara pleased Indra.
Pleased by hini (by the Udgatr) is Indra through this (sSman).
1 SV. I. 124=KS. VIII. 2. 1-3=SV. II. 84-86.
2 GrSm. III. 2. 23 (21 and 22 are likewise gara, but alone 23 is aidam, and
this, according to Jaim. br. is required).
3 Differently, the Jaim. br. (I. 223) : * From the Gods the Asuras (read per-
haps : from the Asuras the Gods) had swallowed poison (gara) ; they had swallow-
ed this unknowingly, holding it for food. They believed that they had swallowed
poison and wished : ' May we drive out from ourselves the poison that has been
swallowed by us '. They saw this saman and by it drove out from themselves the
poison they had swallowed. That became the mountains (giri). ..He who believes
himself to have swallowed poison, having eaten food from one, from whom no gift
may be accepted, from one whose food may not be eaten, he should apply this
saman ' etc.
17. On (the verses beginning): * For through this with might'1
the mSdhucohandasa 2 ; hereby, forsooth, the not-worn-out form of
Prajapati is applied.
1 SV. I, 165=RS. 51. 10-12=SV. II. 87-89.
2 Or ghrtaSounnidhanam, cp. IX. 1. 17. It is registered gram. V. 1. 12 ; its
other name is prajapatyam madhucchandasam and it is attributed to Prajapati.
How Say ana can assert asya tree adye dve anirukte, I fail to comprehend. — Accord-
ing to the Jaim. br. (I. 224) GhrtaScut and Madhus"cut were two Angirases, who,
when the other Angirases went to the world of heaven, were left behind; by
these samans they joined their clansmen.
18. On (the verses beginning) : « Come ye hither and take place * *,
the daivatitha 2.
1 SV. I. 164=RS. I. 5. 1-3=SV. II. 90-92.
2 Gram. V. 1. 9.
19. Dev&tithi, who went about hungering together with his sons,
found gourds in the wilderness ; he approached them with this saman ;
they appeared unto him, having become spotted cows, (The reason)
why it is this saman, is for the thriving of the cattle l.
1 This saman is called maidhatitha by the Jairnimyas, and its origin is told in
the following passage (I. 226; the text is too corrupt for translation) : l&nvayanafy
ix. 2. 16.— ix. 2. 23. 203
sattrUd utthayayanta ayunjana*; te hodgitha (var. hodgtaha, hodgatha) iti kimud-
vatyaitaddhanam (var. aitardhanvSm] urvarubahupravrttam aayanam upeyus. te
'kamayanteman eva paSun bhutan utsrjemahUi. sa etan medhatithih kanvah
4amapa6yat } tenopanyandann a tveta niaidatendram. .(8V. II. 90-92). .purandhyam
iti. patavo vai ray is, tcUo vai te tan paSttn bhutan udasrjanta, himkarena haivainan
. te haite 'tra paScad urvaruprtnaya iva pafavah.
20. On (the verses beginning) : ' At every conjunction the very
mighty'1, the sautnedha2. It is a night-chant, for the flourishing of
the night(-rite) 8.
1 SV. I. 163=$S. I. 30, 7 , 8 , 9 ,=SV. II. 93, 95. 94.
2 Gramegeya V. 1. 8.
2 Besides saumedha, this sSraan is called paurvatitha, because it was seen by
POrvatithi (otherwise he is called PurvStithi), the son of ArcanSnas, the younger
brother of SyavSsVa, who desired and obtained by it abundance of cattle (Jaim.
br. I. 227).
21. On (the verses beginning) : ' 0 Indra, at the pressed soma'1,
the kautsa2.
1 SV. I. 381 (with various readings) =RS. VIII. 3. 1-3=SV. II. 96-98.
2 Gram. X. 1. 26.
22. Kutsa and Lusa called in rivalry each upon Indra. Indra
turned towards Kutsa. He bound him (Indra) with a hundred straps
by the scrotum. Lusa said to him (to Indra) :
' Free thyself, leave Kutsa and come hither.
Why, pray, should one like thee remain bound by the
scrotum ? ' x
Then, Indra broke these (straps) and ran forth. Thereupon, Kutsa
saw this saman; with it he called after him and he (Indra) turned
back2.
1 The half-verse is $S. X. 38. 5. c.d : but with two variants, PBr, andayor, RS.
muskayoh ; PBr. asatai, RS. asate.
2 See for parallels Oertel in Journ. of the American Or. Soc., Vol. XVIII, page
31.
23. That it is this saman, is for securing Indra's attendance.
204 THE BKAHMANA OF TWENTY FIVE CHAPTERS.
(The rest of Chapter IX describes the
prayascittas, the expiations.)
IX. 3.
1. If they have undergone the consecration for a sacrificial session
and (one of them) rises in the middle *, he should take a part his part
of the soma and (therewith) perform a Visvajit-overnight-rite, at which
he gives all his possessions as sacrificial fee. In view of the whole *
they undergo the consecration; the whole he (thereby) reaches8.
1 i.e. leaves off the sattra before its end, for cause of illness or a similar
reason.
2 Sc* * sacrifice.'
8 And in this manner he obtains the same result as he would have obtained, if
he had finished the sattra. The vi^vajit-atiratra contains a 1 1 the 6 prstha-
stotras, and he gives a 1 1 his possessions.
2. By the sacrificial fees he gives, he even exceeds (the session) *.
1 At a sattra, where all participants are diksitas, no sacrificial fees are given,
but at an ahma, as is the Visvajit, they are given. This whole matter is treated at
length in the Upagranthasutra I. 8-9 and briefly in the Ksudrasutra (I. 7,
No. 35) : ' For one who rises from a sattra before its end, the arrangement
has been given, viz., a ViSvajit-overnight-rite (cp. Arseyakalpa III. 1. e.) ; all hi&
possessions are the sacrificial fee '. Gp. TBr. I. 4 7. 7 : ' To all the deities, to all the
prsthas he addicts himself, who addicts himself to a sattra j man, forsooth, is as
great as his possession ; he should perform a sacrifice at which he gives his whole
possession, and his soma (feast) should contain all the pfstha(stotra)s. From all
the deities and all the prsthas (to which he had addicted himself) he (thereby)
redeems himself.' See further Jaim. br. I. 348 : viSvajitatiratrena sarvapr^hena
barvavedasena ybjeran, Baudh. XIV. 29: 202. 12-203. 2, Ap. XIV. 13. 3-11 (the
first sutra agrees closely with PBr. IX. 3. 1) and Sahkh. XIII. 13, A6v. VI. 6. 1.
3. If day-break falls in before the chant of the rounds has been
completed, they should chant, on fifteen verses for the Hotr, on five for
each of this others l.
1 They should chant the stotra, which corresponds with the Sastra of the
Hotr, on fifteen verses, the stotras of the Maitravaruna, the Brahmana'cchain-
sin and the Acchavaka each on five verses; the last three, which, normally, are
also on fifteen stotra- verses, are thus shortened each by ten. — Apastamba (XIV. 23
12-14, following apparently the Jaiimrnya s"5kha, Jaim. br. I. 348) gives the
following specification : « If day-break falls in before the chant of a 1 1 the
rounds has been completed, they should chant the stotra for the Hotr (i.e. the
ix. 3. I. —ix. 3. 6. 205
stotra corresponding with the Hotr's 4astra) on six verses addressed to Indra and
Visnu, on three for the others. If day -break falls in before the chant of two of
the rounds has been completed, (i.e., if only the first has been chanted) they
should chant for the Hotr and the Maitravaruna (at the second round only) on the
first round, and for the BrSmanacchamsin and the Acchavaka on the last, (i.e., they
should take for Hotr and Maitravaruna their own pari/ayo-chant of the second
round ; of the last, for the two others ; in this manner the last two of the second,
and the first two of the third round fall out). If day-break falls in before the
chant of one (the last round) is completed, they should chant for the Hot? on fifteen
and tor each of the others on five verses '. Somewhat different are the prescripts
of Adv. VI. 6. 1-7, garikh. XIII. 10. 4-10 and Man. s*rs. III. 7. 2.
4. On (the verses beginning): *O Agni, Usas' forth -shining1',
they should perform the twilight (-laud). Among the stomas, the
threefold (or * nine-versed ') one is (equal to) the (three) vital airs, of the
samans the rathantara is the support. They (thereby) come into the
possession2 of vital airs and of support 3.
1 SV. I. 40=$S. I. 44. 1-2=SV. II. 1130-1131.
2 Literally : * they undertake ', the usual expression as relating to a sacrifice of
soma.
3 The sandhi-saman, in order to shorten the service, is now chanted not, as is
usual, on nine, but on three verses, as trika stoma. The melody is, as in the
normal ritual, the rathantara. With § 4 cp. Asv. VI. 6. 8-9, Ap. XIV. 23. 15.
5. Three hundred and sixty (verses) are recited by the Hotr l.
1 Cp. AsV. VI. 6. 10 and 6ahkh. XIII. 10. 11 (instead of the usual thousand) .
6. So many days there are in the year ; by a number of verses
equal to that of the (days in the) year they thus reach the asvina
(recitation) l.
1 To §§ 3-6 refers the Ksudrasutra (I. 7, No. 36) : * If they fear for the falling
in of day-break (during the chant of the rounds), they should chant on fifteen
(verses) for the Hotr, on five for each of the others; on the (verses) : * O Agni,
Usas1 f orth -shining ', they should chant the twilight (-laud), on the threeversed
stoma. Having intentionally * left over (of) the soraa, they should on (the verses) :
'The buffalo in the bowls, the barley-mixed ' chant (instead of the rathantara)
the brhat on the forty-eight versed (stoma) ; in the two last but one (stotra-verses)
he leaves out the additions pracetaya^. The rest is similar to the (normal)
jyotistoma,'
(* I now prefer to read nikamat instead of anikamat, as the
Comm. remarks : tadartham buddhipurvam somam atiricya.)
(t This means apparently the two additions (taken from the
mahanamm-verses) pracetana pracetaya; they are not found in
206 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
the Rgveda text. It is rather strange that the QhagSna V. 1. 5
(ed. Calcutta, Vol. V, page 535) takes no notice of this prescript.
The verses are SV. I. 457=RS. II. 22. 1,2, 3=SV. II. 8 3 6 ,
838,837. Are they aindravaimavyah ? cp. Sp. XIV. 23, 12;
6ahkh. XIII. 7. 3, 8. 3, 9. 3, prescribes such verses for the
somatireka. On the whole cp. !§ankh. XIII. 10, 3 sqq.)
7. What is chanted too short, that is not-chanted ; what is
chanted exactly, that is chanted ; what is chanted over (i.e. too much),
that is well chanted 1.
1 More logically the Jaim. br. I. 356 : * What is chanted too short, that is
not*chanted ; what is chanted over, that is badly chanted ; what is chanted
exactly, that is chanted '.
8. If they chant too. short, (i.e., if the number of stotra-verses or
the required amount of syllables is too little) they should chant (in the
next stotra, extra) as many stotra-verses as have been omitted, or they
should increase (the next stotra) by as many syllables (as have been
omitted).
9. If they chant too many, they should (in the next stotra) leave
out as many (stotra-verses) as have been chanted too many, or they
should shorten (the next stotra) by as many syllables (as have been
chanted over).
10. If they chant too short, a s£man with triple ida l must be taken
as agnistoma-saman ; one ida is the finale, by means of the two others
the equilibrium is brought about.
3 5 u
1 i.e. the mahavai4vamitra-saman, gram. XII. 2.2. (which ends : ho* 4 ida, ho
3 :\
M ida, ho '2345 i-da.)
11. If they chant too much, a circumflected saman must be taken
as agnistoma-saman ; the circumflex, forsooth, is, as it were, the minus
of the saman 1 ; by means of it the equilibrium is brought about2.
1 Because such a saman is shorter than the usual one which has ida as finale.
2 To §§ 8 and 10 refers the Ksudrasutra (I. 7, No. 37) : * If they chant too
short, they should chant extra as many (stotra-verses) as have been omit-
ted or as many syllables more (as have been omitted), or they should take a
eaman with triple ida for agnistomasaman. The ritual in this case is : on (the verses
beginning) : * by fore conquest of the soma ' the SyavaaVa, the andhigava and the
audala (are chanted), each oil one of the (three) stotra-verses; the yajnayajfitya on
all three; on the verses of the yajfiayajfiiya, the mahavaisVamitra (see note 1 on
$ 10) is chanted by way of agnistomasaman. The rest is similar to the (normal)
ix. 3. 7.— ix. 4. 4. 207
jyotiatoma'.— -To §§ 9 and 11 refers the same text (No. 38): « If they chant too
much, they should leave out as many (verses) as have been chanted too many
or as many syllables (as have been chanted over), or they should take a circum
fleeted (sSman) as agnistomasaman. The ritual in this case is : on the verses of
the kava, the y aj fiayaj filya (is chanted) as last saman (of the midday -pavamana-
laud ) ; on the verses of the yajnayajniya, the dairghas*ravasa (which saman, gram.
4 5
II. 1. 6, ends thus : (gna) *5yo '6 ha i) is (chanted) as agnistomasaman. If after the
agnistomasaman they chant either too short or too much, they should bring about
the equilibrium of the stotra- verses or of the syllables (and in this case no other
modifications are to be applied in the chant).'
IX, 4.
(The samsava.)1
1. If two sacrifices of soma are held simultaneously *, he (the Adh-
varyu) should, in the dead of night, make the summons for the morning-
litany2.
1 Viz. , by two rivals in the neighbourhood of each other.
2 Cp. C. H. § 108 and Eggeling in Sacred Books of the East, Vol. XXVI, page
229; further TS. VII. 5. 5. 1 and Kath. XXXIV. 4.
2. He (then) is the first to appropriate the Voice, the metres and
the deities *.
l TS. I.e., Kath. I.e.
3. He should take as opening (tristich of the out-of-doors-laud)
one that contains (the word) ' bull ' l. Indra, forsooth, is a bull, he
(thus) from their morning-service takes away Indra.
i See note 2 on § 18, and cp. TS. I.e. Kath. I.e., Ap. XIV. 19. 5 : marutvatlr
vrsanvatlr va pratipadah.
4. But they (the theologians) say (also) : 4 At the beginning of
each service it (such a verse) is to be taken ' 1 ; he (thereby) takes
Indra away from the beginning of each service of theirs2.
1 Each pavamanalaud (also the midday- and the ftrbhava) should begin with a
verse as indicated in § 3. — After karya an iti fails, see Kath.
2 This § agrees with TS. and Kath.
i Cp. Jaim br. I. 342-344; Maitr. Sarah. III. 7. 5; Kath. XXXIV. 4; TS. VII.
5. 5, III. 1.7; TBr. I. 4. 6. 1-3; 6«nkh. XIII. 5. 4-6; Baudh. XIV. 4 : 157. 1-11 ;
&p. XIV. 19 and 20. 1-4; Katy. XXV. 14, 16; Laty. I. 11. 10-14; Drahy. III. 3.
18-23.
208 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. On well flaming fire is to be offered1. All the deities,
forsooth, are (equal to) Agni2; (thus) he offers whilst seeing (by the
flames of the fire) all the deities.
1 This § is nearly equal to Jaim. br.— The offering here mentioned is described
in §6.
2 Sayana quotes a irutyantara : * the Gods and the Asuras contended together ;
the Gods, fearing, entered Agni ; therefore they say : all the deities are (equal to)
Agni '.
6. He sacrifices with (the formulas) : ' For lying down, for sitting
down l ! For the conquest of the gay atrl- metre, svaha \ — For lying
down, for sitting down ! For the conquest of the trisbubh-metre, svaha I
— For lying down, for sitting down ! For the conquest of the jagatl-
metre, svaha !2'
l TBr. I. 4. 6. 4 and TS. III. I. 7 have aarpvesaya tva> upaveaaya tva. The
original intention may have been * I offer thee that my rival may lie down and sit
down (may not be active) '. Sayana interprets differently.
? According to the Sutrakaras (Laty. 1. 11. 10, Drahy. III. 3. 18) the
UdgStr, after his pravrta offerings of each savana (cp. C. H. § 134. b, page 170;
§ 178. a, page 277 ; § 221, page 337) makes (in the agnldhra-fire, according to Jaim.
br. I. 342) an offering with each of the three formulas; with the first at the
morning-service, with the second at the midday -service, with the third at the
afternoon-service.
7. The conquests, forsooth, are the metres ; by means of these he
conquers them (his rivals). — Both samans, the rathantara and the brhat
must be applied *.
i See note 2 on § 18.— Jaim. br. I. 343, TS. III. 1. 7. 2, TBr. I. 4. 6. 2 agree.
8. Where are, forsooth, the two bay (steeds) of Indra, there is
Indra. Now the rathantara and the brhat are Indra's bay (steeds). In
that both, the rathantara and the brhat, are applied, he is the first to
lay hold of Indra's bay (steeds) l.
1 Cp. Jaim. br. 1. 343: ubhe brhadrathantare bhavata ; indrasya va etau harl
l/ad ubhe brhadrathantare ; yajfto devaratha ; indranyaiva haribhyarfi yajfiena deva-
rathenajim ujjayati.
9. The two taurasravasa (-samans) must be applied-,
i See note 2 on § 18.
10. Turasravas and the Paravatas (once upon a time) performed
simultaneously sacrifices of soma. Thereupon, Turasravas saw these
ix. 4. 5.— ix. 4. 16. 209
two samans. For these, (i.e., in recompense of these) Indra carried off,
unto him, by means of1 a cotton tree from the side of the Yamuna2
their (the rival's) offering substances. In that there are the two
taurasravasa (samans), he appropriates their (his rivals') offering
substances.
1 SSyana gives the periphrase with an instrumental, I presume that 6almalina
is to be read with the Leyden MS. instead of talmalinani- But Sftyaria'a interpre-
tation : avakiyenayudhavUeaena is not clear to me.
2 yamunayah, Sayana joins it as a genitive with havyam. Read perhaps
yamunaya : along the Yamuna.
11. They should be the first to press out the soma.
12. Those (ships)1, forsooth, that are the first to enter the water,
are the first to reach the stairs of the landing place (on the opposite
shore or bank) ; (in this way) they are the first to lay hold of Indra.
1 To the feminine yah and tah I supply navah (Sayana: prajah) ; prasnanti,
then, is here used with the meaning of praplavanti, just a Kath. XXXIII. 5 : 30. 18
prasnanti as against TS. VII. 5. 3. 2 praplavanti.
13. The vihavya (hymn) must be recited (by the Hotr) x.
1 TS. and Kath. : aajanlyatfi tasyam, vihavyaih tasyam, agastyasya kayaiu
bhiyatfi tiasyam ; Jaim. br. (I. 344) : vihavlyam sajanlyarn agastyasya kayatubhiyam
ity etani sastrani bhavanti (op. § 17). See A«Sv. VI. 6. 14-16, gankh. XIII. 5. 15-17.
14. Jamadagni and the seers1 performed (once upon a time)
simultaneously sacrifices of soma. Thereupon, Jamadagni saw this
vihavya (-hymn). To him Indra turned himself. In that the Hotr
recites the vihavya, he takes away Indra from them (from the rivals).
1 In TS. III. 1. 7. 3 VisVSmitra and Jamadagni contend against Vasistha.
15. If the other (sacrifice of soma) be an agnistoma, then an
ukthya must be performed ; if an ukthya, then an atiratra *. That
sacrifice which is larger is welcome to Indra ; by the larger sacrifice he
takes away Indra from them.
l Cp. TS. III. 1. 7. 3, TBr. I. 4. 6. 3-4.
16. But they say also : ' Difficult to reach, so to say, is the further
path1; from the sacrifice which he undertakes in the beginning he
should not depart ' (he should hold on to that sacrifice and not strive
to perform a larger one than his rival) 2.
14
210 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
1 parah panthah, the path followed by the other, the rival.
2 And in this case the measure exposed in § 17 will secure him the priority.
17. The sajanlya (hymn) must be recited, the kayasubhlya (-hymn)
of Agastya must be recited l.
l Cp. note 1 on § 13.
18. From this (world) and from yonder (world), from the to-day
and the to-morrow, from the pair1, from the day and the night he
excludes them 2.
1 Probably from sons and daughters, or from cows and horses.
2 This § has no intimate connection with § 17 but has a general purport, cp. TS.
III. 1. 7. 3 : * both, rathantara and brhat are to be applied; the rathantara is the
earth, the brhat is the heaven ; from these he excludes him. The rathantara is
the to-day, the brhat is the to-morrow; from the to-day and the to-morrow he
excludes him. The rathantara is the past, the brhat is the future ; from past and
future he excludes him. The rathantara is the limited, the brhat is the unlimited ;
from the limited and the unlimited he excludes him '. Jaim. br. I. 343 : idam vai
rathantaram ado brhad, asmad amufmad adyadvat sumithunad evainan antaryanti. —
The samsava is treated in the Ksudrasutra (I. 8, No. 39) in the following manner :
' If two sacrifices of soma take place simultaneously, the out-of-doors-laud consists
of the tristich :
( Morning Service. )
1-3. pavasvendo vrsa suta (II. 128-130)
4-6. davidyutatyd ruca (II. 4-6)
7-9. pavamanasya te kave (II. 7-9) ;
or (its opening tristich) is to be composed (of the following verses) :
pavasvendo vrsa sutah (II. 128)
upasmai gayata narah (IL 1)
pavasva vaco agriyah (II. 125). —
agna a yahi vltaye (11. 10-12) is the hotr's ajya (stotra), the rathantara-
one (cp. Ars. k. page 83, note 4), the (other) three ajya(stotra)s are the
barhata-ones ; or the ajya(stotra)s are of the two kinds, on agnim
dutam vrntmahe (II. 140-142, and the following, cp. Ars. k. page 34,
note 3).
(Midday Service.)
On : vrsa pavasva dharaya (II. 153-155) (are chanted)
- -3. the gayatra,
TX. 4. 17-18. 211
4-6. the amahiyava ; on :
punanah soma dharaya (II. 25-26)
7. the raurava, on one (verse),
8. the yaudhajaya, on one (verse),
9. the circumflected tauraSravasa, on (one verse): aranyegeya III.
1. 6, see ed. of Calcutta Vol. II, 448, composed on SV. I. 298: yad
indra dasah ; not in the RS. and not being the first verse of a tristich,
45
as it is chanted ekasyam ; ending ha 5 yo 6 hai.
10-12. the rathantara, on all three; on :
vrsa tonah (IT. 156-158)
13-15. the partha as the last (of the midday-pavamana-laud).
The bfhat, vamadevya, s*yaita and kSleya (are the prstha-lands)
(Afternoon-service. )
On : acikradad v r sa harih (II. 392-394) (are chanted)
1-3. the gayatra,
4-6. the samhita ; on :
pavasva, indram accha (II. 42-46)
7-9. the -sapha and
10-12. the sYudhya ; on :
purojiti vo andhasdh (IT. 44-49)
13. the SyavasVa, on one (verse),
14. the tauras*ravasa, with nidhana, on one (ar. gana III. 1. 5, $.\T. ed.
Calc, I.e.),
15. the audala, on one,
16-18. the andhlgava, 011 all three ;
19-21. the kava, as the last (of the arbhavapavamana-laud).
The yajnayajiliya is the agnistomasaman. For a (samsava-rite,) at which
the rathantara is taken (as first prstha)1 , two kakubhs are the last (of the midday-
and the arbhavapavamana) 2. The vistuti is the brdhmayataniya of the seventeen-
versed stoma (Pauc. br. II. 8. 2) for the Hotr's prstha. The offerings, at which the
metres are the deities (see Pane. br. IX. 4. 6), are in each service the third of
the two pravrta-oBerings (see note 2 on IX. 4. 6). In the kaya4ubhlya(-hymn)
(RS. I. 165) the nivid(-formulas) of the marutvatiya(^astra) (which runs parallel to
the midday -pavamana, C. H. § 196, pages 300, 302) should be put in; in the
1 If it is allowed to read rathantaraaya instead of rathantarasya.
2 This is not certain !
212 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
sajaniya (-hymn) ($S. II. 12), those of the niskevalya (Sastra) (which runs parallel
to the Hotr's prstha, cp. C. H. § 200, page 310, 312) ; in the vihavya(-hymn)
(RS. X. 128), those of the vaisVadeva (sastra) (which runs parallel to the arbhava-
pavamana, cp. 0. H. § 235, pages 364, 358) ; or he may, after reciting these hymns,
recite, before the hymns, in which the nivids are put in, the nivids in their proper
place ' (and this is the practice of A6v. VI. 6. 14-16). The sarnsava is also treated
at length in TJpagranthasutra I. 1 3.
IX. 5.
(Expiation in case the soma has been
taken away.)
1. If they (i.e., some rivals) take away the soma before it has
been bought1, other soma must be bought2.
1 Cp. C. H. § 33.
2 Cp. Kath. XXXIV. 3: 37. 12, TBr. I. 4. 7. 5, Baudh. XIV. 29: 201. 17,
Ap. XIV. 24. 9, Man. iSrs. III. 6. 3.
2. If they take it away after it has been bought, other soma,
which is to be found in the vicinity, must be obtained l ; but he should
give something (some fee) to the soma-buyer2.
1 A renewed buying does not take place : Jaim. br. I, 354 : yenaivasyayam
purvakrayena Icrito bhavati, tenaivasyayam Icrito bhavati*
2 Cp. Kath., Ap., MSn. Srs. 11. cc. ; Jaim. br. I.e. somavikrayine tu kiftcit kam
deyam, nen no 'bhisavo hato *sad iti*
3. If they cannot obtain any soma, they should press (instead of
the soma) putlkaplants ; if he cannot obtain these, then arjuna-
plants 1.
1 Cp. Kftth. I.e. (arjunani), TBr. I.e. Ap. I.e. 12 (both phalgun&ni) ; according to
MSn. £rs. 1 c., the arjunas (or arjunas) must be red-tufted, if they replace the soma
originating from the Heraavat -mounts, but brown-tufted, if they replace the
soma originating from the Mujavat-mounts ; cpr also below, § 7. The putlkas
seem to be the same as adaras.
4. The Gayatrl fetched the soma ; a soma-guard discharged an
arrow after her and cut off a feather of her (off Gftyatrl) ; that shoot
of it (of the soma) which fell down, became the putlka (-plant) ; in it
ix. 5. 1.— ix. 5. 8. 213
the Gods found help (uti) ; it verily is the putlka ; in that they press
out the putlkas, they find help for him1.
l Cp. VIII. 4. 1.— Kath. XXXIV. 3 : 37. 15 sqq. agrees closely with Pafic.
br, (read tasy&h instead of tasya, line 15) and op. also Ait. br. III. 26. 3, 4. I
suspect that the original reading of Pafic. br. was : utlko t>5 esa yat putlko yat
putikan abhiaunvanti, etc., cp. Kath. utlka vai nameti yat putlka yat putlkan abhiaun-
vanti,etc. TheJaim. br.. (I. 354) knows only the utlka, not the putlka: ' Jndra,
having hurled his thunderbolt on Vrtra, believed that he had not destroyed him ;
he entered the utikas ; these found a refuge (or * help ') for him : yadi tan na
vindeyur utikan abhisunuyur ; indro vrtrant vajrenadhyasya nastraiti manyamftnab
aa utikan eva pravisat ; tasmai ta evotim avindan.
5. Fresh milk and putlkas (are to be pressed instead of the soma)
at (the) morning (-service) ; boiled milk and putlkas at (the) midday
(-service) ; sour milk and putlkas at (the) afternoon (-service) *.
* This nearly agrees with Kath. XXXIV. 3: 37. 20; cp. also TBr. I. 4. 7.
6-7, Ap. XIV. 24. 14, ls*v. VI. 8. 9-11 ; Sankh. XIII. 6. 3.
6. 'The soma-draughb, forsooth, goes away from him ', they say,
* whose soma they take away'. It enters the plants and the cattle:
(in substituting the putlkas and the different kinds of milk) he retains
him (the soma) out of the plants and the cattle *.
i Cp. Kath. I.e. page 37. 21. sqq.
7. Indra slew Vrtra. The soma which flowed out of his (Vrtra's)
nose, that became the brown-tufted arjunas ; that which flowed out of
his omentum, as it was cut out, became the red-tufted ones. The
brown-tufted arjunas he should press (if no putlkas are obtainable) ;
this, forsooth, (viz., the brown colour) is the feature of the brahmin ;
{in doing so) he actually presses the soma *.
i Almost identical with Jaim. br. I. 354. The Kathaka (I.e. 87. 17) runs:
« Indra slew Vrtra ; his blood became the red-tufted arjunas ; the fluid that stream-
ed together out of his neck, when it was pulled oft', became the brown-tufted
arjunas; this (however) is an Asuric soma, as it were; therefore it is not to be
taken for pressing '.
8. The srayantlya (-saman) must be taken as the Brahman's
chant l ; thereby he puts him (the soma) all right2.
1 For this and the saman of § 9, op. A$v. VI. 8. 12-13.
2 satkaroti, by strengthening (6rayantlya*6rinati) him.
\
214 THE BRAHMANA OF TWBNTY FIVE CHAPTERS.
9. The yajnayajnlya (-saman) he should shift on to the anustubh
(•part)1; he (thereby) makes him thrive by the voice2. The varavan-
tlya must be taken as agnistomasaman, in order to encompass valour
(and) strength 8.
1 In the arbhavapavamana, before the last (the kava) saman.
2 Because the yajnayajniya has the word vac as finale.
3 Because the varavantiya, so called because of the word vurayantam (SV.
1.17), reminds of * restraining, opposing' (the rival).
10. Five sacrificial fees (cows) must be given *.
1 Man a*rs. III. 6. G; differently TBr. 1.4. 7. 7 and Ap. XIV. 24. 18, Sat. br.
IV. 5. 10. 6 ('one cow he should give to these same priests as sacrificial fee'), cp.
As*v. VI. 8. 14, Sankh. XIII. 6. 4 (who allows five cows in case the soma has been
lost by burning cp. below IX. 9. 15).
11. Fivefold is the sacrifice1; as much as is the sacrifice, that he
(thereby) lays hold on.
1 Cp. note 2 on VI. 7. 12.
12. Having come up (returned) from the lustral bath, he should
undergo anew the consecration x.
1 After the close of this so ma -sacrifice, he should, by way of indemnification,
of atonement, recommence a sacrifice of the same order as the one he has now
performed. The same thought is expressed in TBr. I.e., Ap. I.e. 19 by the words :
* he should again buy soma', cp. also Man. £rs. I.e. 17, A6v. VI. 8. 14.
13. On the occasion of this (sacrifice) he should give the sacrificial
fees that he intended to give1.
1 That he intended to give at the sacrifice, which he had been unable to
perform in the ordinary manner, because his soma had been taken away ; with
this § cp. Ap. I.e. 21, Man. s"rs. I.e. 8, Baudh. XIV. 29: 202. 10, AsV. VI. 8. 15.-
To Pane. br. IX. 5 refers the Ksudrasutra (I. 8, No. 40) : * If the soma has been
taken away, the Brahman's chant is the Srayaiitiya ; on • we there, o uncomparable
one' the kaleya (is chanted); on 'by fore -conquest of the plant ' the SyavaSva,
the andhigava and the audala each on one verse, the yajfiayajniya on all three;
on the verses of the yajnSyajfiiya, the varavantiya as agnistomasaman; five
sacrificial fees (are to be given). The rest is similar to the (normal) jyotistoma.
For the samans see the Index. The Upagranthasutra II. 1, 2 treats also at length
of this praya.4citta.
IX. 5. 9.— IX. 6. 8. 215
IX. 6.
(Expiation in case the soma-trough bursts.)
1. If the soma-trough bursts, he should take as the Brahman's
chant the saman which has the word vasat as finale.1
1 The so-called vasatkaranidhana (gramegeyagana VII. 1. 19, on SV. I. 256=
3 5
RS. VIII. 3. 7-8=SV. II. 953-924) has, as nidhana, u234pa (thus also has the
uhagana). Sayana on VIII. 1. 1 remarks: tatra upa nidhanam asti, tatsthane
vasad iti nidhanam kuryat; cp. Laty. VII. 10. 1 upaathanesv anyani nidhanani, see
also XI. 10. 14, XIII. 3. 13, XIV. 6. 22.
2. The soma of him, whose trough bursts, is spilled, as it has not
been consecrated by the word vasat 1 ; in that the Brahman's chant is
the one that has vasat as finale, his soma becomes consecrated by the
vasal.
1 After each libation of soma, the word vasat is uttered hy the Hotr (or by
the Hotraka), see, e.g., C. H. page 200.
3. It is to be applied on the verses (beginning) : ' Wandering
(dadrana) alone in the midst of many ' *.
1 Tho vasatkaramdhana must be chanted on SV. I. 325 =RS. X. 55. 6-7 = SV.
II. 1132-1134.
4. For this trough bursts ' in the midst of many '.
5. Here (however) they say : * A mishap should not be bespoken by
a (word of) mishap : he, who, after the trough has burst, applies (the
chant) on verses containing (the word) dadrana *, now bespeaks a
mishap by a (word of) mishap.
1 This word is by the author of the Brahmana derived as part. perf. med.
from the root drt * to burst '.
6. The srayantlya only is to be taken (as the Brahman's chant,
and not the vasatkaranidhana).
7. Prajapati created the creatures ; he thought himself milked out,
emptied out. He saw this srayantlya (saman) ; by means of it he
braced himself fully a by progeny, cattle (and) strength.
i Cp. note 2 on IX. 5. 8. ^
8. Milked out, as it were, emptied out is he, whose trough bursts;
in that the srayantlya is the Brahman's chant, he braces himself again
fully with progeny, cattle (and) strength.
216 THK BRAHMANA OB1 TWENTY FIVE CHAPTERS.
9. If the srayantlya is the Brahman's chant, he should apply the
saman, which has the word vasat as finale, on anustubh (-verses)
addressed to Visnu *.
1 i.e., (see note 1 on § 11) on SV. II, 366, 367, 368=RS. (with variants) IX. 100
6,7,9. According to the Taittiriyaa (TS. VII. 6. 5. 2) and the Kathas (Kath.
XXXIV. 4 : 38. 13), on verses addressed to Visnu s*ipi vista, i.e., probably on SV. II.
975, 976, 977 =$S. VII. 100, 6 , 5 , 7 ; but these verses cannot be meant by the
Pafic. br. as they are tristubhs.
10. What (part) of the sacrifice trickles away (by the fissure in the
trough), that part trickles away towards the Voice ; the anustubh is the
Voice, and Visnu is the sacrifice. By means of the Voice, (i.e., the
anustubh) he covers the fissure in the sacrifice.
11. What (part) of the sacrifice trickles away, that part trickles
away at the end. The varavantlya must be taken as agnistomasaman*
He (thereby) covers up (varayati) the fissure in the sacrifice l.
1 Cp. on the whole Jaim. br. I. 352, TS. VJL 5.5.2, Kath. XXXIV. 4 (second
half), Ap. XIV. 26.10-27.2, Baudh. XIV.7, Sankh. XIII. 12. 1-2, Man. Srs. III.
G.11.— To the sixth khanda refers the Kaudrasutra (1.8, No. 41) : 'If the trough
bursts, the first two savanas (are) similar to (those of) the proceeding, (i.e., of No. 40,
«ee note I on IX. 5.13) ; on • he is pressed out who of the riches ' and ' invite them
who hold themselves aloof ' (are chanted) the sapha and- the pauakala; on *thou
sustainest sky and earth ' (SV. II. 368), reverting (the sequence of the verses of)
the tristich (II. 366-368), the s'yavSs'va on one (on IJ. 368), the andhigava on one
(on II. 367), the vasatkaranidhana on one (on II. 366) ; on < by fore-conquest of
the plant,* the yajfiayajnfya on all three (on II. 47-49), the first (II. 47) is
anustubh, the last two (II. 48, 47) are gayatrls; on the verses of the yajfiayajfilya,
the varavantiya (is chanted) as agniatomasSman. The rest is similar to the
(normal) jyotistoma ' (This is the arrangement, the klpti, with reference to Pafic.
br, IX. 6.5-11). 'Now the (jyotistoma), which has the vasatkaranidhana as the
Brahman's chant, and the SrSyantiya on the anustubh (part) (cp. Pafic. br. IX. 6.
1-4) : on * wandering alone in the midst of many/ the Brahman's chant (or third
prsthastotra) : on * this Brahman, the regular one,' the kaieya ; on * run about
for Indra,' the sapha ; on 4 thou sustainest sky and earth,' reverting the tristioh,
the s"yava6va on one, the andhigava on one, the Srayantlya on one ; on * by fore-
conquest of the plant' the yajnayajnfya : on three verses, all anustubhs (the
two gayatris, II 48, 49, are transformed into anustubhs by adding a verse-quarter
from the preceding verse, cp. uhagSna VIII. 2.16 in the edition of Calcutta Vol. Ill,
page 141); on the verses of the yajfiSyajntya the varavantlya as agnistomasa-
marL The rest is similar to the (normal) jyotistoma.'
ix. 6. 9.— IX. 7. 5. 217
IX. 7.
(Expiation in case some of the soma is left over.)
1. If there is left over (of the) soma from the morning service J,
they should chant the gayatra (melody) on the verses in which the
Maruts are invoked (which begin) : ' This soma is pressed out ' 2.
1 At the end of each savana all the soma must be poured out, offered and
drunk, cp,, e.g., C.H. § 167, 239 (the sampraisa in this case is: matiriricah ; but if a
residue must be left during the savana for a subsequent libation, the sampraisa
runs : somam prabhavaya). If it happens that some quantity of soma is left over
in the trough, this residue must be offered subsequently at the end of each
savana, with an extra stotra, Sastra and bhaksana.
2 SV. I. 174=RS. VIII. 94. 4-6=SV. II. 1135-1137. This tristich is also
prescribed by the hautrasutrakaras as stotriya trca for the Sastra of the Hotr
(AsV. VII. 7.2, £ahkh. XIII. 7.2). The texts of the Jaiminlyas (Jaim. br. I. 350)
and the Taittirlyas (TBr, I. 4.5, Baudh. XIV. 25 : 196.9, Ap. XIV, 18.5) prescribe in
the first place the tristich * the cow of the Maruts sucks ' (RS. VIII. 94.1-3), which
according to As"valayana is to be taken as anurupa trca.
2. The soma which is left over from the morning-service, is left
over coveting the midday-service. Therefore, they chant on verses, in
which the Maruts are invoked, for at the midday-service the Maruts are
invoked *, and therefore also (they chant) gayatrl- verses, for gayatri-
like is the morning-service.
1 The first 6astra of the midday-service is the marutvatiya-Sastra. In doing
thus, 'they depart neither from the morning-, nor from the midday-service *
TBr. I. 4.5. 1-2.
3. The same (kind of) stoma is to be taken as that after which it
(the soma) is left over \ for the sake of congruence.
1 So e.g., the stoma which follows after the morning-service, must be trivrt,
that after the midday-service, seventeen-versed.
4. The Hotr addresses, after (the laud), a (hymn) addressed to
Indra and Visnu *.
1 Cp. As-v. VI. 7. 2-5, Sankh. XIII. 10. 3.
5. Indra, forsooth, is valour, Visnu is the sacrifice, in valour even
and in the sacrifice he is firmly established l.
1 To § 1-5 refers the Ksudrasutra (1. 10, No. 42) : * If any soma is left over from
the morning-service, they should chant, as fifth ajya (laud), the Marut- verses :
218 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
' This Homa is pressed out * on the gftyatra-melody ; the Brahman's and the Accha-
vaka's chants, (i.e., the third and the fourth prsthastotra) should be successively
nine- and fifteen -versed (instead of seventeen-versed). The rest is similar to
the (normal) jyotistoma.'
6. If there is left over from the midday -service, they should
chant the gaurlvita (melody) * on the verses, in which the Sun is
invoked, (beginning) : * Verily, thou art great, o Sun ' 2.
1 Gramegeya V. 1. 22 composed on SV. 1. 168; Cp. TBr. I. 4. 5. 2-3, Ap. XIV.
18. 9-11.
2 SV. I. 276-RS. VIII. 101. 11-12 (var.)=SV. II. 1138-1139.
7. The soma which is left over from the midday-service, is left over
coveting the afternoon-service. Therefore, they chant verses in which
the Sun is invoked, for at the afternoon-service the Sun is invoked 19 and
therefore also (they chant) brhat! (verses)2, for brhatl-like is the
midday-service.
1 The afternoon -service begins with the adityagraha (C.H. § 217), which, how-
ever, is properly not a graha destined for Aditya, the Sun, but for the Adityas.
* The verses SV. II. U38-1139 are brhati and SatobrhatT. .
8. The same (kind of) stoma is to be taken as that after which
it (the soma) is left over 1, for the sake of congruence. The Hotr
recites, after the (laud), a (hymn) addressed to Indra and Visnu2.
Indra is strength, Visnu is the sacrifice, in strength even and in the
sacrifice he is firmly established 3.
1 Cp. note 1 on § 3.
2 Cp. A6v. VI. 7. 6, Sarikh. XIII. 8. 3.
3 To § 6-8 refers the Kaudrasiitra (I. 10, No. 43): * If any soma is left over
from the midday -service they should chant, as fifth prstha (laud), the aditya
(-verses) : * verily, thou art great, o Sun5 on the gaurlvita (melody) ; the afternoon-
service they should make nine-versed. Its arrangement is : on * run about for Indra '
the sapha (should be chanted) ; on : « round about do thou run,' the SyavaSva ;
on : * be clarified, o Soma, (as) a great sea,' the andhlgava. The rest is similar to
the (normal) jyotistoma.'
9. If there is left over from the afternoon-service, they should
chant the gaurivita (melody) on verses addressed to Visnu sipivista 1.
1 Cp. Baudh. XIV. 25 : 197. 8, Ap. XIV, 18. 14, ASv. VI. 7. 8, Sahkh. XIII. 9. 2.
10. Visnu sipivista is the sacrifice; in the sacrifice, in Visnu he
(thereby) is firmly established.— Redundant (or 'excessive') is the
ix. 7. 6.— ix. 8. 1. 219
gaurivita : he (thus) puts the redundant (soma) into the redundant
(gaurivita) l.
1 The gaurivita is a surplus, is redundant or excessive because (see V. 7. 1) it
is sprung from the pith that was left over at the division of the Voice.
11. They should, further, do the following: the uktha (laud)s
should lead on further1. This (soma), which is left over from the
agnistoma, is left over coveting the uktha (laud)s. If there is left
over from the uktha (laud)s, an overnight-rite should be performed.
This (soma) which is left over from the uktha(laud)s is left over
coveting the night (-rite). If there is left over from the night (-rite),
they should chant the verses addressed to Visnu si pi vista on the
brhat (melody). 'That soma, however', they say, 'is left over, which
is left over from the night (-rite) '.
1 Not wholly certain ; read perhaps (cp. the Ksudrasutra) etad anyat kuryur
ukthany anyat pranayeyur.
12. That (soma) verily which is left over from the night (-rite), is
left over coveting yonder world. They should chant the brhat (melody) ;
the brhat is able to reach yonder world l : that same (world) he
reaches (by means of the brhat) 2.
1 Usually the brhat is declared to be yonder world, the sky, the heaven (VII.
6. 17).
2 To 9-12 refers the Kaudrasfitra (I. 10, No. 44) : * If there is left over from the
afternoon-service, they should chant the verses addressed to Visnu s"ipivista (see
note 2 on IX. 7. 9) on the gaurivita (melody,) as second agnistoma-saman.
They should, further, do the following : the ukthas should load on further.
If there is left over from the ukthas, a night (-rite) is to be performed (and on this
occasion an extra-laud must be performed and the soma, which has been left over,
must be offered). If there is left over from the night (-rite), they should chant
the brhat (melody) on the versos addressed so Visnu riipivista as nine-versed
stoma, following on the twilight-laud '.
IX. 8.
(Expiation in case one of the dlksitas
dies.)1
l Cp Jaim. br. II. 345-347; Kath. XXXIV. 2: 36. 23-37. 11 ; TBr. I. 4. 6. 5-7;
Baudh, XIV. 27 : 198. 14-200. 2; Ap. XIV. 21. 8-22. 15; Man. s"rs. III. 8. 4-7;
Katy. XXV. 13. 28-46 ; AsV. VI. 10. 1-31 ; Sankh. XIII. 11.
1. If one of those who have undergone the consecration for a
sacrifice of soma, comes to die, they should, having cremated him, tie
220 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
up his bones1; then they should consecrate (in his place) him who
stands in relation nearest to him 2 and perform the sacrifice with him.
1 In his black deer-hide, cp. Ap. XIV. 22. 11,
2 His son or his brother, SSnkh.
2. They should, further, do the following: having pressed out
further the soma1, they (the Chanters) should, before taking the soma-
draughts2, perform a laud either at the southern corner3 or at the
mar jallya 4.
1 A similar expression above IX. 7. 11 and cp. Jaim. br. I. 345: etad anyat
kuryur : abhisutya somam anyad agrhltva grahan, etc.
2 The aindravayava and following ones, C. H. § 132.
3 The south-eastern corner of the mahavedi.
* The dhisnya situated to the south of the mahavedi. The south is the
quarter of the dead. — read : marjallye va,
3. He forsooth, who dies, being consecrated, has a right to a
share in the sacrifice 1 ; him they thereby appease.
1 api va etasya yajne (sc. bhavati), the same construction as Jaim. br. I. 284 :
sarvatra haivasyapi punye bhavati. Sftyana (saptamyarthe sasthl!) would have us
believe that etasya yajne is equivalent to etasmin yajfie, or he proposes to take
asya in the sense * of tho Grhapati '. For the thought cp. Jaim. br. I. 345 : sama-
naya va ete yajftaya samanaya sukrtaya samarabhya dikaante, tenaivainani nirava-
day ante.
4. They chant the yama (melody) l ; they (thereby) lead him ta
the world of Yama.
i Cp. note I on § 7.
5. Three verses they chant ; for in the third world (reckoned
from here) are the Fathers1.
l The Manes, the departed Ancestors.
6. They chant them right off (or 'thitherward', i.e., without
repeating) *, for yonder world is (situated) thitherward from this
(world).
l As a trika stoma.
7. They chant the verses of the Sarparajftl 1.
1 Read: sarparajriya instead of sarparajfia ; cp. IV. 9. 4. — Cp. note 1 on IV.
9. 4; the verses are chanted on the yama-saman : aranyegeyagana IV. 1. 13, com-
posed on ar. samh. III. 4 : agnim Ide.
ix. 8. 2.— ix. 8. 13. 221
8. By means of these (verses) the Serpent Arbuda removed
his dead skin; their dead skin even they remove by these (verses)1.
1 =IV. 9. 5.
9. Reciting these verses after (the laud), they * walk around the
marjallya, beating their left thighs 2.
1 Not only the Chanters but all the participants.
2 The circumambulation is performed thrice from right to left (withershins),
i.e., while turning their left side to the marjallya, where, according to some
authorities, .the urn with the bones of the deceased has been deposited. They
wear their over-garments over the right shoulder (they are praclnavUinah) and
beat their left thigh with their left hand. The recitation of the verses that
have been chanted, takes the place of the s'astra, for, as tho Black Yajurveda
texts have it : « deficient is a laud, which is not followed by a recitation.'
10. He l (in doing thus) recites the (verses of the) sastra after the
laud. In yonder world they fan him2.
1 The Hotr, who, according to other authorities, goes in front of them all.
2 Translation somewhat doubtful. Read with the MS. Leyden nidhuvanti,
and cp. Jaim. br. I. 345 (immediately after the description of the circumambula-
tion) : amusminn evainam tal loke nidhuvate. Probably the meaning is the same
as expressed by Apastamba in his words sigbhir abhidhunvantas (trih.. .pariyanti),
cp. atho dhuvanty evainam, ny evasmai hnuvate, TBr., and cp. Kath. dhuvanty
evainam etad, atho ny evasmai hnuvate. The words following in the Jaim. br.
immediately : abhy enam amusmimlloke vayuh pavate, seem to prove that our
rendering of nidhuvanti is right. Then, there cannot be any logical connection
between the two sentences of our § 10.
11. 'They swerve from the path', they say, 'who officiate for a
deceased.7 They take the soma-draughts in this order, that the one
destined for Indra and Vayu comes first 1. In this way they return to
the path.
1 Although this is the usual practice (cp. C. H. § 132) it is here (as by Sankh.
and Baudh.) expressly mentioned, as there are other possibilities.
12. (The tristich beginning): '0 Agni, thou purifyest the lives'1,
must be taken as the opening one. In those, who live, he (therby)
puts life 2.
1 Cp. VI. 10. 1.
2 Cp. note 1 on VI. 10. 3.
13. After a year l, they should perform a sacrifice for the bones (of
the deceased)2. The year is the allayment of all8; were they
222 THE BBAHMANA OF TWENTY FIVE CHAPTERS
to perform the sacrifice before the (end of the) year, the speech (or
4 voice') would become wounded (and) mangled4.
1 At the end of the year's sattra.
2 asthlni yajayeyuh, the bones representing the deceased are treated exactly as
if they were the man himself, as if they were the Sacrificer, the Yajamana: * at
each laud he (the Adhvaryu) puts the bones in the vicinity (during the other acts
the urn i.s deposited on the place usually occupied by the Yajamana); the soma-
draughts (which under normal circumstances are drunk by the Yajamana) they
pour down at the marjaltya', Ap. and Saukh. * When the time appointed for the
drinking of the soma-rests has come, they should make him, (viz., the deceased)
partake of the essence of them and pour them out at the rnarjalTya', As*v.
3 Time allays all.
4 vac is the sacrifice. For this last passage cp. Sat. br. XIII. 3. 6. 6 : sarva
vni safiisthite yajfte vag apyate, satrapta yatayamni bhcivati, krurikrteva hi bhavaty
aruskrta, vag yctjftah, etc.
14. The laud should be illimiied1, for illinrited is yonder world;
(or) the pavamana-(laud)s (the out-of-doors laud, the midday-pava-
mana-laud and the arbhava-pavamana-laud) should be threefold, (i.e.,
nine- versed) all the rest seven teen- versed 2.
1 asammitain stotram, Sankh. The choice is open.
2 &s*v.: * it is a seventeen-versed day; threefold are the pavamana (laud)s;
it is an agnistoma with the rathantara as prstha (the Hotr's prsthastotra, the first
prstha, is chanted on the rathantara) '.
15. As to why the pavamana(-laud)s are threefold : threefold
are the vital airs ; (by undertaking the threefold stoma) they come unto
the vital airs (they are left in possession of the vital airs). As to why
all the rest is seventeenfold : Prajapati, forsooth, is seventeenfold ; (by
undertaking the seventeenfold stoma) they come unto Prajapati.
16. ' Of out-breathing and in-breathing are those deprived', they
say, 'who officiate for a deceased'. They take the soma-draughts in
this order, that the one destined for Mitra and Varuna comes first ;
Mitra and Varuna are the out- and in-breathing, (in this manner) they
are fully provided with out- and in-breathing1.
1 To khanda 8 refers the Ksudrasutra (I. 11, No. 45) : ' If one of those, who
have undergone the consecration for a sacrifice of soma, comes to die, they should,
having cremated him, tie up his bones ; then they should consecrate him who
stands nearest to him in relation and perform the sacrifice with him. Further,
they should do the following : having pressed out further the soma, they should,
after the offering of the upamgu and antaryama (C. H. §§ J28, 131) and
ix. 8. 14-16. 223
before the other soma-draughts have been taken out, leave the (havirdhana-
flhed) by the eastern door, take their seat to the north of the mSrjaliya with the
face turned southward and perform a laud of three verses, chanting the (verses)
of Sarparajni on the yama (-melody), the yoni of which is : agnitn Ide purohitam
(see note 1 on § 7). The yoking of the storna and the words (subsequently) to be
uttered by the Sacrificer (see the Brahmana: I. 3. 5 and I. 3. 8.) fall forth. After
(the completion of the laud) they should, while muttering these verses, (i.e., the
same verses that have been chanted by the Udgatr) walk round the marjSliya
from right to left, beating their left thighs : they then should walk thrice round
(the marjaliya) sunwise and return, without touching each other and without
looking backward, (into the havirdh aria-shod). Having touched water, they
should take out the soma-draughts, beginning with the one destined for Indra
and Vayu. Of this day (the tristich beginning) : ' O Agni, thou purifyest
the lives' should be the opening tristich (for the out-of-doors-laud). The rest is
similar to that (day), (i.e., the sacrifice during this day, on which the dfkaita
has deceased, is performed in the usual manner). — After a year they perform a
sacrifice (an agnistoma) for the bones (of the deceased); its stotras are illimited,
or its pavamana-(lauds) are threefold (nine-versed) and its * returning ' (lauds) (the
four ajya-lauds, the four pratha-lauds and the agnistoma-laud) are seventeen-
versed. Of this (jyotistoma), at which the pavamana-lauds are threefold, the
arrangement is as follows :
(The bahispavamana is the usual one, cp. C. H. page 503, only the pratipat
stotriya is SV. II. 868-870.
The ajyastotras are the usual ones, cp. C. H. I.e.; the only difference being
that they are seven been -versed).
On : ucca tejatam andhasah (are chanted) :
1. The gayatra, on one (verse),
2. The amahTyava, on one (verse),
3. The abhika, on one verse ;
on : punanah soma dharaya :
4. The raurava, on one (verse),
5. The yaudhajaya, on one (verse),
6. The kaleya, on one (verse).
(on : pra tu drava pari ko£am :
7-9. The aus"ana). (this is the mid-day pavarnana).
The prathastotras are : rathantara, vamadevya, the Brahman's chant (or
third prsthastotra) is the ^rayantiya, the Acchavaka's chant (or fourth prstha-
stotra) is the vaikhitnasa. (In the arbhavapavamana there is a difference only in
the distribution of the numbers of the stotriya- verses : gSyatra, sarhhita, each on
one verse (1. 2) ; sapha and pauskala, each on one verse (3,4) ; gyavasVa and andhi-
gava, each on one verse (5, 6), kava on three verses (7, 8, 9). — The yajnayajfiiya is
on seventeen verses). The graha destined for Indra and Vayu and the grab a
destined for Mitra and Varuna change their places. The rest is similar to the
(normal) jyotistoma'.
224 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
IX. 9.
(Expiation in case the quantity of soma is
deficient, etc.)1
l Cp. Kath. XXXV. 16: 81. 11-16: TBr. I. 4. 7. 4 ; Baudh. XIV. 29: 201.
11-17 ; Ap. XIV. 24. 7-8; Man. s>s. III. 6. 18-19,
1. Whose (soma in the) trough becomes exhausted l, the breath
of that one becomes exhausted along with the exhaustion' of the
(soma in the) trough, for soma is the breath.
1 This is the counterpart of the case treated in IX. 7, when soma is left over.
2. About this (case) they say : ' He should pour milk into (the
trough) '.
3. But they (other authorities) say : ' Concealed, as it were, is
the milk l ; he should (rather) pour water out on (a piece of) gold and
(the soma) out on the gold '.
1 As it is enclosed in the udders of the cows. Apparently the fact that it is
concealed or has vanished makes it inappropriate to replace the exhausted
Boma.
2 He should put a piece of gold into the dronakalas'a and pour vasativarl
water on it; afterwards, when the soma is poured in the camasas (C. H. § 228), he
should put equally first a piece of gold into each camasa, cp. Upagrantha-sutra
II. 6 : dronakalate hiranyam avadhaya tatrapo 'bhyavanayeyur ; hiranyam eva
camasesv avadhaya tew apo 'bhyunnayeyuh. The same, though in other words, i&
prescribed by the author of the TBr.
4. Water, forsooth, is (equal to) the vital airs ; gold is (equal to)
immortality1; he (thus) puts his vital airs into immortality1; he (the
Sacrificer) lives his whole life.
1 amrtam : ' the not dying before the normal term of life.'— §§ 1-4 are almost
identical with Kath.
5. Whose nSrasamsa (cup) is dried up1, the breath of that one
becomes exhausted along with the drying up of the narasamsa cup,
for soma is the breath.
* On the camasas called naratiamsa cp. Laty. II. 5. 13; they are the camasaa
on which the apyayana has taken place (0. H. § 147 note 25, page 220). With our
passage (in which upaviyantam should be corrected into upavayantam) the Kath.
XXXV. 16 : 61. 16 agrees almost to the letter.
ix. 9. 1.— ix. 9. 12. 225
6. Of the graha. which the Adhvaryu draws as the last, he should
pour a small quantity l (in the narasamsa-cup) 2.
1 aptum (read thus instead of °5aww) ; Sayana reads and explains aptum 1!
It is a word wellknown from the Baudh. sutra (see the Index to this work), cp.
Upagranthasutra II. 6 : tasyaptnm avanayed ity ; alpam avanayed ity artharp
manyante ; 'ptum iti hi saSvad daksinaja alpam acakeate.
2 Cp. Ap. XIV. 28. 1, Kath. l.c.j on aptu cp. also note 1 on XX. 3. 5.
7. For the sake of atonement the graha is drawn1 ; by means of
an atonement he makes atonement for him 2.
1 How is this to be explained ?
2 Read : prayascityaivaamai.
8. If soma of which has been drunk and soma of which not (yet)
has been drunk, come to be mixed up, he should, having shifted some
coals inside the enclosing pegs (of the ahavanlya-fire), make an offering
(of it on these coals) with (the formula) : ' From the offered and the
not-offered, from the not-offered and the offered, from the drunk and
from the not-drunk soma partake ye both, o Indra and Agni, the press-
ed out, svahd ! ' This is the atonement therefore l.
l For the other sources see Bloomfield's concordance in voce : hutasya cahutaaya
ca.
9. From the soma which is unfit for drinking l, he should pour out
an offering with (the words): 'To Prajapati, svdhal* in the north-
eastern resounding- hole2.
1 Because an insect or a hair has fallen into it,
2 Cp. Man. $rs. III. 6. H, Kath. XXXV. 16 : 62. 4.
10. With (the formula) : c The drop has gone down on the drop' he
should partake of soma on which rain has fallen.
11. 'Of thee, o Drop, (i.e., o Soma), that hast been drunk by
Indra, of thee that containest vigour, that art accompanied by thy
whole troop, that art invited, I partake, accompanied by my whole
troop and being invited ' l.
l This formula is a continuation of § 10, see Ip. XIV. 29. 2, Man. 6rs. III. 6.
15, SSnkh. 6rs. XIII. 12. 10.
12. For one over whose soma-cup the summons has been made l,
he should perform, having gone to the agnldhra, (i.e., in the agnldhrtya-
fire) an offering with clarified butter with (the verse) : ' The golden
16
226 THB BBAHMANA OF TWENTY FIVE CHAPTERS.
embryo was evolved at the beginning ; it was, when born, the sole Lord
of beings ; it maintained earth and heaven ; thee, o Soma, (who art)
that (Lord), we honour with offering, svaha 1 ' This is the atonement
therefore.
1 i.e., if the stotropakarana is made by the Adhvaryu and the Udgatr before
the camasa-group has been drunk, cp. Ap. XIV. 29. 5, Sankh. XIII. 12. 11,
K5ty. XXV. 11. 33, 34, Man. 6rs. III. 6. 19. The Upagranthasutra II. 7 discusses
the possibility, if the word ajya in tho Brahmana can bo taken to mean ajyastotra
(and this would indeed seem possible, cp. Ap. I.e. : stotrenabhyupakaroti ; more-
over, tho instr. ajyena with ajuhuyat is strange, we expect the accns.) ; the author,
however, rejects this surmise, quoting a remarkable passage from a smrtisutra of
the KStyayaniya Adhvaryus : yasya camaso 'bhyupakrtah syat sa enam uttarasicava-
chadya purvaya dvara sadaa ' 'pani(r)hrtya (cp. Sankh. XIII. 12. 12 : avacchadya ca
nirharet) purastad agnldhriyasya nidhayajyam juhuyat. This passage is not
found in any of our adhvaryavasutras. The Jaim. br. I. 351 has : yadi camasam
abhyupakuryat tarn uttaravargenabhipravrtyasUa, etc., ; for uttaravarga cp. Baudh.
(see the Index verborum) uttaravargya, where the reading uttaravarga is alsa
found, meaning upper-garment or * hem of the upper-garment.'
13. If (during the act of pressing the soma) one of the stones used
for pressing breaks off, the Sacrificer is deprived of his cattle. The
stones for pressing, forsooth, are the cattle.1 They should chant the
saman of Dyutana of the Maruts 2.
1 Because both procure milk and soma-sap (Sayana).
2 Cp. Kath. XXXV. 16: 62. 1-4. On the saman, see XVII. 1. 6, and note 2
on § 14, below.
14. Of the Maruts, forsooth, are the stones for pressing1 ; by their
own feature they thereby make them thrive 2.
1 I 2. 5 they are addressed as • children of the Marut.'
2 Cp. Sankh. XIII. 12. 3 : gruvni dirne vrtrasya tva svasathad woman a iti
(1JS. VIII. 90. 7) dyutanena marutena brahmanacchamsine stuvate, uttaro (I.e. 8j
'nurupah; Ap. XIV. 25. 7, 8 ; Katy. XXV, 12. 15 ; Man. 6rs. III. (5. 10.— To § § 13-
14, refers Ksudrasutra (I. 11, No. 46) ; 'If a stone used ior pressing breaks off, on ;
' being clarified, o Soma, by the stream ' (is chanted) the raurava on one (verse)^
the dyautana saman ', viz., the first of the two (that are recorded in the gana)
on one verse, namely vrtrasya tva uvasatfiad Isamanah (SV. I. 324, gram. VIII. 2. 22) ;
the dairgha£ravasa (or the udvat prajapatya) on one ; the yaudhajaya on all three.
The rest is similar to the (normal) jyotistoma'. The Ksudrasutra does not agree
with most of the other authorities, who, in accordance with Jaim. br. I. 353 :
dyutanasya marutasya brahmasamna stuvtran, prescribe the dyautana as the saman
for the third prstha stotra.
ix. 9. 13.—- ix. 10. 2. 227
15. If the soma is burnt, the Adhvaryu should mark1 the grahas,
the Udgatr the stotras, the Hotr the sastras, and, then, they should (on
another, newly chosen place for worship) proceed with the sacrifice in
due order. Five (cows) must be given (as) sacrificial fee. Fivefold is
the sacrifice, as much as is the sacrifice, that he (thereby) lays hold on.
Having come up from the lustral bath, he should undergo the consecra-
tion anew and (at this new sacrifice of the same order as the former)
should give what he intended to give (as sacrificial fee at the first sacri-
fice, at which the soma was burnt). He should undergo the consecration
before the twelfth (day) ; if he were to extend it beyond the twelfth
(day), it would vanish.
1 spasayeta : in order that they may know exactly, at which point the
sacrifice on the new devayajana is to be continued.
2 Cp. Kath. XXXV. 6 (almost identical with our passage), Ap. XIV. 25. 1-4,
Man. srs. III. 6. 22-26. The Upagranthasutra (II. 8) quotes from an (unknown ?)
adhvaryavabrahmana : * if the soma is burnt, they should press over the ashes of
the soma' (some 'bhidagdhe somabhasmany abhimnuyuh), and from the Satyayani-
brahmana: 'it should be mixed with other herbs' (anyabhir osadhibhir abhisam-
srjyeta). With § 15 cp. IX. 5. 10-13.
IX. 10.
(Expiations for various occasions.)
1. If the mahavlra (the pot used at the pravargya-ceremony)
breaks, he should touch, when it is broken (muttering the three verses):
' He, who, even without a clamp, before the piercing of the neck-ropes,
makes the combination, he, the bountiful, the one of much good,
removes again what is spoiled. — Let us not fear as strangers, o Indra,
as removed from thee ! 0 God with the thunderbolt, we thought our-
selves ill-famed, as trees that are devoid (of leaves).— -We thought our-
selves slow and weak, o Slayer of Vrtra ! May we once more, o Hero,
through thy great liberality be gladdened after our praise', L (with these
verses) he should touch the broken mahavlra (pot). This is therefore
the atonement.
1 JRS. VIII." 1. 12-14 with some variants ; the first verse also SV. I. 244. Katy.
XXV. 5. 30 is the only other source, where the touching of the mahavlra, at least
with the first of these three verses, is ordained ; cp. Ap. XV. 17. 8.
2. Assuming l an asuric character, the lustre, valour, strength,
food, children and cattle recede from him, whose sacrificial post takes
leaves ; he is liable to come to worse fortune 2.
228 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
1 Read krlva instead of ksatva.
* Almost identical with Ksth. XXXIV. 2 : 36. 20 (where the grammatically
correct Wvarah is found). Cp. TBr. I. 4. 7. I.
3. He should immolate to Tvastr a multi-colour animal (a he*
goat). Tvastr, forsooth, is the fashioner of the colours (forms) ; to
him he thereby resorts ; he provides him with lustre, splendour, valour,
strength, food, children and cattle. This is therefore the atonement1.
1 Cp. Kath. and TBr. 11, cc., Ap. IX. 19. 15, KSty. XXV. 9. 15; 10. 1, Man.
srs. III. 6. 1.
TENTH CHAPTER.
(The twelve-day rite in genera,!; its stomas.)
X. 1.
1. Through fire, earth and plants, thereby this world is three-
fold ; through wind, intermediate region and birds, thereby that world
is threefold, which stands between; through sun, sky and stars,
thereby yonder world is threefold. This is the base of the three-
fold (stoma1, which consists of thrice three verses), this is its con-
nection.
1 The stoma of the first day of the six-day period, belonging to the twelve
(ten-)day rite.
2. Provided with a firm base and connections is he, who knows
this.
3. They call this (stoma) also * the firm foundation', for the
trivrt is firmly founded on these worlds.
4. The base of the fifteen- versed (stoma)1 are the half-months,
these are its connection.
1 The stoma of the second day of the six-day period.
5. Provided with a firm base and with connections is he who
knows this.
6. They call this (stoma) also * vigour (and) strength ' l, for half-
month-wise the children and (young) cattle foster vigour (and) strength *.
1 The meaning probably is, that each half month the growth of young ones is
perceptible.— The text should run tamvojo, i.e., : tarn u ojo.
ix. 10. 3 —x. 1. 18. 229
7. The base of the seven teen-versed (stoma) 1 is the year : (there
are) twelve months (and) five seasons. This is the base of the
seventeen-versed (stoma), this its connection.
1 Of the third day of the six -day-period.
8. Provided with a firm base and with connections is he who
knows this.
9. They call this (stoma) also ' the production ', for after a year (of
pregnancy) the children and (young) cattle are produced (born).
10* The base of the twenty-one-versed (stoma ) l is the sun : (there
are) twelve months, five seasons, the sun is (number) twenty-first. This
is the base of the twenty-one-versed (stoma), this its connection.
1 Of the fourth day of the six-day-period.
11. Provided with a firm base and with connections is he who
knows this.
12. They call this (stoma) also ' the bed of the Gods ' ; he who
knows this, reaches the bed of the Gods.
13. The base of the thrice-ninefold (or twenty-seven-versed)
{stoma) l is the threefold (stoma), this is its connection.
1 Of the fifth day of the six-day-period.
14. Provided with a firm base and with connections is he who
knows this.
15. They call this (stoma) also ' the increase ', for it is an increased
three-fold one.
16. The base of the thirty-three-versed (sfcoma) l are the deities:
(there are) thirty-three deities and Prajapati is the thirty-fourth 2.
This is the base of the thirty-three versed (stoma), this its connection.
1 Of the sixth day of the six-day-period.
2 Thus also Sat. br. V. 1. 2. 13, V. 3. 4. 23.
17. Provided with a firm base and with connections is he who
knows this.
18. They call this (stoma) also ' the firmament ' (naka)> for Praja-
pati is (causes) pain to nobody (nakam, na akam) 1.
1 Cp. Sat. br. na hi tatra gataya kasmai canakam.
230 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
19. The base of the chandoma (-days) 1 are the metres, this is their
connection.
i The three days following on the six-day-period, successively of 24-, 44-and
48-fold stoma ; chandoma or ' metre-m easuring', 24=gayatrl, 44=tristubh,
48=jagati.
20. Provided with a firm base and with connections is he who
knows this.
21. They call these (stomas) also £ the thriving ', for the chandomas
are cattle l.
1 Cp. note 1 on III. 8. 2.
X. 2.
(General remarks on the twelve-day-period.)
1. Prajapati had created the creatures; he was exhausted; for
him the Voice raised up a light1; he said: ' who is it, that has
raised up a light for me ?' 'Thine own Voice', she answered. He
spoke to her : ' Let them sacrifice, having applied thee, the light among
the metres, the Viriij '.
1 jyotis: lucem, <£ao?, a means of deliverance = ffa>r>7/Ha.
2. Therefore, they call that stoma, which amounts to (or ' results
in') the viraj, the Jyotistoma-agnistoma ('the Light-stoma ')l ; for
the viraj is the light of the metres.
i Cp. VI, 3. 6.
3. A light among his equal l becomes he who knows this.
1 samananam.
4. The anustubh1 and the seventeen-versed (stoma)1 copulated;
the anustubh brought forth the metres which increase by four syllables2,
the seventeen- versed (stoma) brought forth the stomas which increase
by six (stotra-verses) 8. These two generated her (the viraj) in the
middle *.
lie., the voice and Prajapati.
2 Cp. IV. 4. 5.
3 The stomas of 9, 15, 2i, 27 and 33 verses, which, together with the
seventeen-versed, are the stomas of the six-day-period.
* * Her ' : etam, or, with the ms. of Leyden, enam. According to Sayana,
they generated, between usnih and anustubh, the viraj of 30 syllables. The
exact meaning of these words eludes me.
x. 1. 19.— x. 3. 2. 231
5. The thrice-threefold (or nine-versed, stoma) and the thrice-nine-
fold (or twenty -seven- versed, stoma) are connected with the rathan-
tara 1 ; after these two, goat and horse were created ; therefore,
these two (goat and horse ?) push the rathantara-day in front of them.2
1 Cp. A6v. VII. 5. 1-3: abhiplavaprsthyahani rathantaraprsthany ayujani,
brhatprs thdnitarani.
2 Meaning ? Cp. VII. 9. 6.
6. The fifteenfold and the twenty-one-fold stomas are connected
with the brhat1; after these two, cow and sheep were created;
therefore, these two (cow and sheep ?) illuminate the brhat-day in front
of them,2.
1 Cp. note on preceding §.
2 Equally not clear.
7. About him who knows this, they say : ' Even of the domestic
animals he understands the language '.
X. 3.
(General remarks on the twelve-day-period,
continued.)
1. Prajapati desired : ' May I be more (than one), may I be repro-
duced'. He perceived in himself the seasonal period1. Therefrom, he
created the officiating priests ; because he created them from the
seasonal period (rtva), therefore they are called rtvij. By means of
them he approached (or * undertook') the twelve-day-rite, and pros-
pered.
1 rtva, Jaiin. br. Ill has the regular rtviya. Prajapati as a mother-being we-
find also elsewhere, below XIII. II. 18, MS. I. 6. 9 : 101. 15, Sat. br. II. 5. 1. 3
(wrongly interpreted by Eggeling).
2. (Thinking) * Our father1 has prospered', the months under-
took (the twelve-day-rite). They prospered by means of the conse-
cration (dlksa) ; at the upasads they consecrated the thirteenth
(month) ; this one came behind (or e was dependent on the others *)2.
Therefore, one who has undergone the consecration on the upasad-
(-day)s, comes behind (or * is dependent on the others')8; for they
(some theologians) teach a thirteenth month and (others do) not (teach
it)*.
1 Prajapati being the year.
1232 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
2 The meaning of anuvyam is not altogether certain, cp. Kath. XXXIV. 9: 43.
2 : taemat so 'nayatana itaran upajivati ; on this word cp. my remark in the
Introduction to the K&nviya Sat. br. page 51.
8 Cp. Ap. XXI. 1. 11-13 : * A single person may perform the twelve-day-rite, or
three persons, or six, or twelve, or thirteen ; of these they consecrate the thirteenth
on the upasad(day)s. Therefore, at a twelve-day-rite the Brahman must not be the
thirteenth, according to some '. Similarly the Jaim. br. (III. 4 ) : yady u bhuyameo
yajeran dvadava va trayodasa va yajerann ; ime catvara (ime catvara) ime catvaro 'yam
eka iti nirmimlrant yain kamayerann imarp yajnasya vyrddhir anviyad iti ; tarn
haiva yajnasya vyrddhir anveti ; yady u bhuyamso yajeran sodata va aaptadasa
va yajerann : ime catvara ime catvara ime catvara ime catvaro 'yam eka iti nirmiml-
ran, yain kamayerann imam yajnasya vyrddhir anviyad iti; tarn haiva yajnasya
vyrddhir anveti ; yady u bhuyamso yajerama caturvimsatir va pancavimaatir va yaje-
rann : ime panceme panceme panceme panceme panceme catvaro 'yam eka iti nirmi-
miran, yam kamayerann imam yajnasya vyrddhir anviyad iti; tarn haiva
yajnasya vyrddhir anveti, sarva itara rdhnuvanti, cp. § 4 of this khanda.
4 Cp. Sat. br. V. 4. 5. 23 : dvadata va trayodasa va samvataarasya masah and
Kath. XXXIV. 13 (end) : uta vai trayodasam masam vidur uta na viduh.
3. One (person) may undertake the consecration1, for Prajapati,
{being) one, prospered ; twelve (persons) may undertake the consecra-
tion, for the months, (being) twelve, prospered ; twenty-four may
undertake the consecration, for the half -months, (being) twenty -four,
prospered.
1 A dvadadaha may be performed by one person as Yajamana.
4. If a twenty-fifth undertakes the consecration, they should point
(them) out in the following manner : l These are five, these are five,
these are five, these are five, these are four, so and so is one '. Whom
they wish ill-luck, him ill-luck reaches, all the others prosper l.
1 From this it appears that, when a dvadaSaha is performed by twenty-five
participants, one of these is liable not to reach the success he hopes to gain by it,
cp. note 3 on § 2 and Ap. XXI. 1. 13.
5. He who knows the Grhapati of the Gods, arrives at the house-
lord's position, reaches the house-lord's position l.
1 Of all the priestly participants one is called the Grhapati ; it is he who
performs the duties otherwise incumbent on the Yajamana, cp. Hillebrandt, Ritual-
literatur § 79 (page 164).
6. The house-lord of the Gods is the year ; be is Prajapati and
the months are his fellow-diksitas.
x. 3. 3.— x. 3. 13. 233
7. He who knows this finds fellow-diksitas, arrives at the house-
lord's position, reaches the house-lord's position *.
1 With §§ 5-7 cp. Jaim. br, II. 4 : ' He who knows the house-lord and the
house-mistress of the sattra, arrives at the house-lord's position, reaches the
house-lord's position. The year, forsooth, is the house-lord, the earth is the house -
mistress', efcc.
8. He, forsooth, who knows the ruler of the metres, arrives at
rulership. The brhati, now, is the ruler of the metres ; he who knows
this arrives at rulership, reaches ruleship.
9. It is this one (the brhati), forsooth, that, for the sake of food,
they undertake (' practice ') with this twelve-day sacrificial session,
dividing it into several parts : the twelve days of consecration, the
twelve upasads, the twelve pressing-days ; these are (together) thirty-
six-days and the brhati has thirty-six syllables l.
i Cp. Ait. br. IV. 24. 6 and, for this sentence, below, X. 5. 8.
10. He is born, forsooth, by the consecration, he is purified by the
upasads, he reaches the worlds of the Gods by the sacrifice of soma.
11. These days, forsooth, are the force and strength in the year:
the twelve full-inoon-days, the twelve ekastakas1, the twelve new-
moon-days. The whole force and strength that is in the year he reaches
and obtains by this twelve-day-rite 2.
1 Each eighth day following on a full-moon-day.
2 Solely because the t w e 1 v e-day-session is preceded by twelve diksas and
twelve upasads : together equally thirty-six.
12. The viraj is of thirty syllables ; six in number are the seasons ;
through the viraj he finds a support in the seasons, through the
seasons in the viraj 1.
1 The dvadas"aha by its number of 36 (see note 2 on § 11) comprises not only
the viraj (of 30 syllables) but also the seasons (six in number). Similarly the Jaim.
br. III. 5.
13. The anustubh is of thirty-two syllables, the anustubh is the
voice; fourfooted is cattle; by means of the Voice, (i.e., the anustubh)
he supports the cattle ; therefore they (the cattle, the cows) approach
when reached by the voice, when summoned by the voice ; therefore
also they know their name 1.
l Of the number 36 (see note 2 on § 11) the first 32 syllables are the anustubh :
the voice ; then follow four : the cows, which thus lean on the voice, are supported
234 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
by the voice, that precedes them, calling them as it were ; cp. Jaim. br. III. 5,
anustubham vavaitam asate yad dvadaxaham ; dvatrimtiadaksar anus tup, catuspadah
patavo, vag annfttub : vaca pasim dadhara ; tasmat patiavo vaca siddha vaca huta
j(l)yanti.
X. 4.
(General remarks on the twelve-day-rite,
continued.)
1. The first overnight-rite 1 is the past, the last is the future ; the
first is earth, the last is sky ; the first is the fire, the last is the sun ;
the first is the out-breathing, the last is the in-breathing2.
1 Each dvadaSaha is enclosed by an atiratra at the beginning and at the end.
2 Here udana is used as apana.
2. The two overnight-rites1 are the eyes, the two agnistomas2
are the pupils of the eye. Because the two agnistomas are at the
inside of the two overnight-rites, therefore, the pupils, being at the
inside3 ('in the middle'), are profitable4.
1 Mentioned in the preceding §.
2 The first and the last day of the dadaratra are agnistomas, all the others
being ukthyas, see § 5.
3 antara with ablative as Sat. br. III. 2. 1. 11. Note the unequal sandhi
antara(v)agnifitomav atiralrabhyam.
4 If they are not just in the middle, they are not profitably, because, then, one
squints.
3. The two overnight-rites are the fangs of the year1; on these
(days) one ought not to sleep, lest he may set himself on the fangs of the
year.
i It is true that here the dvadaSaha is treated, but this rite is the image of the
year : samvatsarapratima vai dvadada ratrayah*
4. Regarding this, they say : c Who is able to remain awake ? 1
Verily, when the breath is awake, then (the condition of) being awake
is (fulfilled) '.
1 An infinitive with a pnv. ; Jaim. br. 11. 8 : ko hasvapnasyese.
5. It is the gayatrl with wings of light (jyotispaksa), forsooth,
that they undertake (practise) with this twelve-day sacrificial
session : there are eight ukthya(-days) in the middle and two agnistoma
(•days) on both sides l ; by means of lustre, having reached the world
of heaven, he eats resplendent until old age, food suitable for Brahmins 2.
x. 4. 1.— x. 4. 9. 235
1 With the gayatrl of 3 x 8 syllables are compared the eight ukthyadays in the
middle ; its wings of light (jyotis) are the two j y o t iatoma-agnistomas (cp. § 2)
on both sides ; cp. Ait. br. IV. 23. 5 : tasya yav abhito 'tiratrau tau paksau.
2 From the words : * till old age ' it appears that the author has not in mind a
description of heavenly bliss, but of material welfare, after the Sacrificer has
reached (mentally and ideally) the world of heaven through his sacrifice and
returned to the world of the living; the same thought is expressed III. 6. 2, IV. 7.
10, etc. Sayana takes dipyamanah as meaning ' being heated by fever' : madhye
madhye jvaradibhih tapyamanah san (!).
6. Thrice they enter upon (' they apply ') the rathantara at the
beginning l ; threefold is the voice 2 ; having attained the whole voice,
all food, they extend (' perform ') the twelve-day (-rite).
1 They apply the rathantarasaman as first prrfthalaud on the first three days
of the da^aratra.
2 Or 'the word ', either as sup (verbal-suffix), tift (case-suffix) and krt (deriva-
tive suffix) or as representing the three Vedas (Sayana).
7. ' A sameness of performance is brought about in the sacrifice '
they say, ' in that at the beginning they enter thrice upon the rathan-
tara'. The Brahman's chant for the 'uktha(laud)s is the saubhara
(saman) ; thereby the sameness is avoided *.
1 How the jamitvam is taken away by the saubhara is not clear to me, nor is it
explained by Sayana, but cp. perhaps VIII. 8. 10. For the rest, the usual practice
(see Arseyakalpa, page 205 sqq.) follows neither this prescription nor that given in
§§6 and 9.
8. The opening verses of the beginning day contain the word
pratna 1 ; thereby also this sameness is avoided 2.
1 The out-of-doors-laud of the beginning day begins: asya pratnam anu
dyutam, SV. II. 105-107=RS. IX. 54.1-3.
* teno eva tad ajami seems to refer to the same matter as treated in § 7. I do
not see its purport. Sayana seems to refer the sameness to this beginning day :
teno tena u tenaiva. .tat prayanlyam ahar ajami and then the ajamitvam is found
therein, that no other day of the da^aratra begins with these verses.
9. And1 thrice they enter upon ('apply') the rathantara after-
wards2; threefold, forsooth, is the Voice (or 'the Word'); having
attained the whole Voice, all food, they rise from the twelve-day sacri-
ficial session.
1 trir u eva, referring to § 6.
2 They apply the rathantarasaman on the last three days of the daSaratra
<the 8th, 9th, 10th) as first prsthalaud. The usual ritual (see Arseyakalpa, page
236 THE BRAHMA NA OF TWENTY FIVE CHAPTERS.
212 sqq.) is not wholly conform to this prescription (8 : rathantara ; 9 : brhat ;
10 : rathantara).
X. 5.
(General remarks on the twelve-day-period,
continued.)
1. The twelve-day-rite is (equal to) three three-day-rites l: the first
triratra (three-day-rite) has the gayatrl at the beginning, the second
has the gayatrl in the middle, the third at the end 2.
1 If neither the tenth -day is taken into account nor the opening and closing
atiratra.
2 The morning service of the first three days is on gayatrl metre ; of the second
triratra (4th-6th days) the midday service is on gayatri metre (at least the beginning
and the end of it) ; of the third triratra (7th-9th days) the^afternoon service is
on gayatrl metre (at least the beginning and the end) ; cp. also Sayana on Ait. br.
IV. 25. 10.
2. Because the first (triratra) has the gayatrl at the beginning^
therefore, the fire l flames upwards ; because the second has the
gayatrl in the middle, therefore, the wind l blows horizontally ; because
the third has the gayatrl at the end, therefore, the sun 1 sends its rays
downwards2.
1 The three triratras are compared with the three worlds (cp. X. 1. 1) of
which Agni, Vayu and Aditya are the deities.
2 The Jaim. br. III. 6 has nearly the same. On the whole cp. Ait. br. IV.
25. 10.
3. By splendour the gayatrl supports the first triratra, by
verse-quarters the second, by syllables the third *.
i See § 4.
4. The threefold-(i.e., nine- versed) (stoma) is the splendour
of the gayatrl1 and the opening day (the first of the navaratra) is a
threefold-stoma day; by it the first triratra is supported. Of three
verse-quarters is the gayatri, and a three-day rite is in the
midst ; by it the second triratra is supported. Of twenty-four
syllables is the gayatrl and the seventh day is twenty-
f o u r- versed ; by it the third triratra is supported 2.
i Because, according to VI. 1. 6, the trivrt stoma and Agni sprang from the
mouth of Prajapati.
* Jaim. br. I.e. closely agrees.
x. 5. 1.— x. 5. 9. 237
5. With splendour (i.e., gayatri), forsooth, they depart1 (i.e.t
* begin '), splendour they put in the middle, in splendour they finish l ;
with light, forsooth, they depart, light they put in the middle, in light
they finish ; with eye-sight they depart, eye-sight they, put in the
middle, in eye-sight they finish ; with breath they depart, breath they put
in the middle, in breath they finish— who depart with gayatri, put
gayatri in the middle and finish in gayatri,
1 prayanti and udyanti, cp. the term prayanlyarn ahah * beginning day ' as
opposed to udayamyam ahah ' finishing day .'
6. In (performing) the twelve-day rite, a web is stretched out (*' a
cloth is woven ') ; its pegs are the gayatrls l : in order that it may stand
perfectly firm 2.
1 Cp. Ath. Samh. X. 7. 42 : 'a web with six pegs ' sanmayukham tantram. The
comparison of the performance of a sacrifice with a web that is woven, is well
known.
2 Litt. the gayatrf in its pegs (tasyaite mayukhd yad gayatry, asamvyathaya).
Therefore, at the beginning, at the middle, and at the end a ' gayatti-peg ' is
fastened.
7. ' 0 Giriksit, son of Uccamanyu * said (i.e., asked) Abhipratarin,
the son of Kaksasena, ' how (is) the twelve-day rite ? ' As a felly encom-
passes the spokes, so the gayatri encompasses it (viz., the twelve-day,
rite), in order to prevent it from slipping down : as the spokes are
upheld in the nave, so is the twelve-day rite upheld in it (i.e., in the
gayatri)1.
1 Cp. Jaim. br. III. 6 : katham gayatri dvadatiaham (supply dadhdra) ity
ahur ; yathardn nemih sarvatah paryety, evam gayatri dvadadaham sarvatah paryety,
avisrarnsaya ; yatha rathanabhdv ara dhrta evam gayatrya dvadaAaho dhrto 'sarfi-
plavaya ; mayukho va esa dharuno yad gayalri ; tasyam dvada£aho dhrto, 'samvya-
thaya.
8. It is the anustubh, forsooth, that, for the sake of food, they
undertake ('apply') with this twelve-day sacrificial session, dividing it
in several parts l.
1 The same manner of expression X. 3. 9, X. 4. 6, Jaim. br. III. 6 : anustub va
eaa pratayate yad dvadatialiah.
9. By means of eight (of its) syllables the anustubh lifts up the
first day of the twelve-day rite ; by means of eleven, the second day ;
by means of twelve, the third l.
238 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
l The first day of the first triratra being, theoretically, gayatra (3x8 syllables),
the second traistubha (4x11 syllables), the third jagata (4x12 syllables).
10. A syllable of three sounds remains : that he distributes success-
ively over the next triratra (i.e , one over each) l.
1 The first trirStra has 31 syllables (8, gSy. ; Il,tri3tubh; 12, jagatl) of the
anustubh (of 32 syllables) : the remaining one, which is vac, anustubh being * Voice
(op. Ait. br. V. 3. 1-3 : aksararfi tryaksaram is vak), is added to the second triratra,
to each of its days one and in this manner the full anustubh is found in the second
triratra.
11. The metres belonging to this (anustubh)1 convey the third
triratra 2
1 CP. X. 2. 4.
2 The stomas of the last three (7th, 8th, 9th) days are resp. 24- versed, 44-versed,
4 8- versed, i.e., they contain the numbers of the metres springing from the ami-
stubh, and thus implicitly it is the anustubh that conveys them.
12. This (anustubh) is undertaken ('applied') coming on1, cross-
wise2, and retiring3, for the sake of (obtaining) food; therefore the
creatures (ie.,men) live upon the cattle (the cow) that is coming on
(to the meadows), standing crosswise (when being milked) (and) retir-
ing (from the meadows).
1 During the first trirfttra,
2 During the second triratra.
3 During the third triratra.— Cp. Jaim. br. III. 7 : tarn etam pratlclm paraclm
tirafalm annadyayasate ; tasmat pa6um pratyaficam parancam tiryaftcam upajlvanti.
The exact meaning of pratiti, tirasci and paraci, as referring to the anustubh, is not
clear to me.
13. Each of the metres (once upon a time) set their mind on the
place occupied by the others : the gayatrl on that occupied by the
tristubh ; the tristubh on that occupied by the jagatl, the Jagatl on that
occupied by the gayatrl. They transposed them1 according to their
several places. Thereupon, they reached (the fulfilment of) all the wishes
they, each of them, cherished.
i Probably the Gods transposed the metres. The commentary here is
defective. So much is certain that here is mentioned the vyudha-dvada*afia,
cp. Ait. br. IV. 27.1, Sat. br. IV. 6. 9 with Eggeiings note, ?adv. br. III. 7,
and Jaim. br. III. 7: prajapatir jZyamana eva saha papmanajayata ; so 'kamaya-
t&pa pftpmanarri hanlyeti ; sa etam vyudhacchandasam dvadataham apatyat ; tarn
aharat, tenayajata, etc.
x. 5. 10.— x. 6. 1. 239
14. With whatever wish he performs the twelve-day rite with trans-
posed metres, that wish is fulfilled for him.
15. The twelve-day rite, forsooth, is the home of the Gods. The
deities that have entered upon the twelve-day rite are comparable
to men that have entered this world (the earthly existence). He who,
knowing this, performs the twelve-day rite, performs a (twelve-day
rite) at which the deities are present.
16. The twelve-day rite is the house of the Gods ; there is no fear
of being house-less (for him who performs this rite).
17. He who knows the twelve-day rite as being fitted by the
agnistoma, for him it becomes fitted. By the morning-service even the
first triratra becomes fitted ; by the midday-service, the second triratra,
by the afternoon-service, the third, and, by the agnistomasaman, the
tenth day becomes fitted 1.
1 In this manner the dvadasaha (viz., its ten days, without the opening and
concluding atiratras) is comparable to the agnistoma -jyotisto ma. Jaim. br. III.
$ : yo va aynititomena datahani kalpamanam, veda kalpate 'smai> etc.
18. For him who knows this, it becomes fitted.
X. 6.
(General remarks on the twelve-day-period,
continued.)
1. * Hither ' (or ' with the word a')1, * forth ' (or * with the word
pra* )2, combined with 'swift' (or * having the worda^')3, combined
with a feast (or ' having the word mti ')4, combined with lustre (or * having
the word rue J)5, combined with splendour (or ' having the word tejas')Q>
(and) 'being harnessed'7 is the characteristic of the first day, of
the thrice threefold (or ' nine-versed ') stoma, of the gayatrl metre, of
the rathantara (or first prstha-) saman8.
1 e.g., in SV. II. 10 : agna a yahi.
2 e.g., in SV. II. 119 : p ra somaso madacyutah.
3 e.g., in SV. II. 31 : axvayanto (sic!), anva being derived from asu.
4 e.g., in SV. II. 10 : agna a yahi vitaye.
5 This can only refer to davidyutatya rue a (SV. II. 4), which versa, however,
is not used at the first day, at least, according to the Comm. on Arsoyakalpa.
6 According to Sayana, SV. II. 106 is meant, where surya is mentioned.
7 Cp. SV. II. 17 : a tva brahmayuja hart.
8 The Jaim. br. has the same as here expressed in § 1 ; comp. on the whole
also Ait. br. IV. 29. 3.
240 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Combined with ' a bull ' (or * having the word vfsan')1, fiend-
slaying (or * containing the words Vftra and han ') 2, combined with riches
(or * having the word rayi ') 8, containing all (or * having the word viSva ') 4
and ' come near ' (upas(hita)5, is the characteristic of the second day,
of the fifteen- versed stoma, ot the tristubh-metre, of the brhat-Baman 6.
1 e.g., in II. 127 : pavasvendo vrsa sutah.
2 e.g., in II. 162 : hanti vrtrani.
8 e.g., SV. II. 139 : rayim viravatlm.
4 e.g., SV. II. 125 : abhi visvani karya.
5 e.g., SV. II. 127 : mahimne soma tasthire, but this is not precisely what
we would expect.
6 With § 2 cp. Ait. br. IV. 31. 1, 3.
3. An ascent (or * containing the word ud9) *, containing three (or
* having the word tri ') 2, containing the quarters (or * containing the
word di£ ') 3, possessing cows (or ' containing the word go') 4, possessing
bulls (or ; containing the word rsabha')^, is the characteristic of the
third day, of the seventeen- versed stoma, of the jagatl-metre, of the
vairupasaman (as first prsthalaud).6
1 e.g., in SV. II. 22 : ucca te jatam andhasah.
2 e.g., in SV. II. 219 : tisro vaca udlrate.
3 Cp. Xll. 3. 11.
4 e.g., SV. II. 221 : gavo minanti dhenavah.
5 e.g., SV. II. 216 : indra svabdwa vatfisagah, where the last word is equivalent
to fsabha.
6 Cp. Ait. br. V. 1. 1,3.
4. Combined with the king (or 'containing the word rajan')1
containing the people (or ' containing a word derived from the root jan ')2 ;
combined with the sun (or 'containing the word surya')*, combined
with the viraj's ' repeated push ' 4 is the characteristic of the fourth
day, of the twenty-one-versed stoma, of the anustubh-metre, of the
vairajascaman (as first prsthalaud) 5.
1 e.g., in SV. II. 261 : rajanav anabhidruha.
2 e.g., SV. II. 239 : pavamano ajijanat.
3 e.g., SV. II. 246 : ueah, auryo na raemibhth.
4 Cp. VIII. 9. 13 note 1, and XII. 9. 17.
5 Cp. Ait. br. V. 4. 1, 2.
5. Combined with wonderful (or ' containing the word cilra ') \
combined with the young ones (or * containing the word Mu) 2, the
x. 6. 2.—x. 6. 8. 241
pankti (the verse of five verse -quarters) 3, the sakvarl less by two
syllables4, combined with cows (or ' containing the word go-9) 6, com-
bined with bulls (or * containing the word rsabha')*, provided with
a thunderbolt (or ' containing the word vajra ') 7, and being * towards ' (or
4 containing the word abhi ' )8, is the characteristic of the fifth day, of
the thrice-ninefold (or twenty-seven-versed) stoma, of the pankti metre,
of the sakvara-saman (as first prsthalaud) 9.
1 SV. II. 349 : yat soma citram ukthyam.
2 SV. II. 363: prana stiur mahlnam.
3 SV. II. 352-353 are in pankti metre.
4 The Jaim. br. ITT. 329 has the plural Sakvaryo dvyunaksarah. I do not see
what is meant by the author; the treatment of the mahSnamni- versos in XIII. 4
gives no light. Say ana gives no explanation.
5 SV. 11. 305 : govit pavasva.
6 SV, II. 306 : pavamana vrsabha ta vidhavaei. The Jaim. reads not rsabhavat
but vrsabhavat.
7 SV. II. 356 : vajrath hinvanti sayakam.
8 SV. II. 371 : abhi vratani pavate.
9 On the whole cp. Ait. br. V. 6. 1 sqq.
6. Combined with 'around' (or 'containing the word pari')1,
combined with ' against ' (or ' containing the word prati ' ) 2, the (verse)
of seven verse-quarters3, the (verse) of two verse - qu ar ters 4, the
narasamsa-less (verse)5, combined with cows (or 'containing the word
fyo')6, combined with bulls (or, 'containing the word ysabha' )7, is the
characteristic of the sixth day, of the thirty -three -versed stoma,
of all the metres, of the raivata-saman (as first prsthalaud) 8.
1 SV. II. 420 : bhinddhi vitva apa dvisah pari badhah.
2 SV. II. 417 : prati vaih aura udite.
3 Cp. XIII. 10. 18.
^ SV. II. 457-459, cp. XIII 12. 1.
5 It seems that the verses SV. II. 407-410 are meant; why they are called
viriarasamsa here and XII I. 7. 14, is not clear to rne .
6 SV. IL 430 : gobhir afijano armsi.
7 I find in this day no verse containing the word rsabha (or vrsabha, as the
Jaim. br. has it).
8 Cp. XIII. 10. 4.
7. Because this diversity of the six-day rite, being the same, is
different in characteristics, therefore, the year is multiform.
8. Multiform (progeny and cattle) is born unto him, who knows
this.
242 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
X. 7.
(General remarks on the twelve-day-period,
continued.)
1. *O Agni' (vocative) is for the first day the characteristic of
Agni's variety (or ' grammatical case-form ') l ; ' (thee) ' Agni ' (accusa-
tive) for the second (day) 2 ; ' by Agni ' (instrumental) for the third
(day) 8 ; ' (thou), Agni ' (nominative) for the fourth (day) 4.
1 SV. II. 10 (in the fijyalauds) agna ayahi vltaye ; more clearly the Jaim. br.
III. 330 : agna iti prathamasyahno vibhaktifr.
2 SV. II. 140 : agnini dutarp vrmmahe.
8 SV. II. 194 : agninagnih samidhyate.
4 SV. II. 257 : janasya gopa ajanista jagrvir agnih (all in the ajyalauds),
2. The Gods sought Fortune ; they found her neither on the first
nor on the second, nor on the third day (of the nine-day rite), but
found her on the fourth day. He who knows this, finds Fortune.
* From Agni' (ablative) is (the variety) of the fifth (day)1, and thereby,
they say, that Fortune is rejected 2.
1 The first ajyalaud of the fifth day is on SV. II. 332 : tava sriyo varsyasye-
va vidyuto ' g n e 6 cikitra usasam ivetayah, and on the word sriydh rests the
quasi -myth.
2 Probably: 'is repulsed from his adversary' (because of the ablative-mean-
ing)-
3* He who knows this is not contradicted by his rival.
4. ' 0 Agni ' (vocative) is (the variety or case-form) of the sixth
(day) l : with what characteristic they begin 2, with that they finish.
1 SV. II. 414 : ague sakhye ma risarna vayam tava.
2 Cp. § 1.
5. Because this variety of Agni, being the same, is of different
characteristic, therefore the sun shines (differently) according to the
seasons.
X. 8.
(General remarks on the twelve-day-period,
continued.)
L '0 Indra* (vocative) is for the first day the characteristic of
Indra's variety (or * grammatical case-form ') a ; ' (thee), Indra ' (accusa-
tive), for the second (day)2; 'by Indra' (instrumental), for the third
x. 7. 1.— x. 9. 1. 243
(day)8; ' (thou) Indra' (nominative), for the fourth (day)4; * f rom
Indra' (ablative), (for the fifth (day)6; <0 Indra' (vocative), for the
sixth (day)6: with what characteristic they begin, with that they finish.
Because this variety of Indra, being the same, is of different charac-
teristic, therefore the fruits ripen (in different times) according to the
seasons 7,
1 SV. II. 16 : ayahi suswna hi ta indra somam piba imam.
2 SV. II. 146 : indram id gathino brhat.
3 SV. II. 200 : indrena earn hi drksase.
* SV. II. 263 : indro dadhica asthabhih.
6 SV. II. 340 : indrat pari tanvam mame.
8 SV. II. 422 : yad vidav indra yat sthire.
7 Jaim. br. III. 332 : tasmad asav adityo yathartu tapati 6ito hemantam usno
gnsmam.—On khanda 7 and 8 cp. Nidanasutra III. 9.
X. 9.
(General remarks on the twelve-day-period,
continued.)
1. That he performs the prastava with the (mere words of the)
verse, is of the first day the characteristic of the tunes' variety l ; that
the (prastava) is preceded by a stobha, of the second (day,2; that it is
preceded and followed by a stobha, of the third (day)3; that it is
pushed repeatedly, of the fourth (day) 4 ; that it is begun again and
again, of the fifth (day)6; that the word * here ' is repeated, is of the
sixth day ° the characteristic of the tunes 7.
1 The mere words of the verse, i.e., the first verse -quarter, cp. X. 12. 2, serve
aa prastava, e.g., in the as"va-saman (cp. note 1 on XI. 3. 4), see SV. ed. Calcutta,
vol. Ill, page 269.
2 e.g., in the yaukta^vasaman (gr8m. XII. 2. 30, composed on SV. 1. 469 :
5r 43 45
vr#d pavasva dharaya), beginning : auho ho ha i-vrsa.
5v r
3 e.g., in the gautamasaman, gram. II. 1. 1, beginning : ha u 'tvam it sapratha
asi ha u (SV. ed. Calcutta, Vol. I, page 162).
* See note 1 on V11I. 9. 13.
5 yad abhyarabdham. Sayaiia explains as follows : ' Alt the other samans
are chanted each on one single verse, but the iSkvara melody is chanted
on three verses ; therefore, it is said here that a renewed taking up should take
place ; in this manner each stotriya-verse consists of three rks in the (first) prstha
laud of the fifth day. And so also it is said by ASvalayana (see his firs. VII. 12.
10) : *the verses which by their natural form are nine in number, become three*.
— The nine mahSnamnls are given in the Appendix to the aranyegeyag5na(SV. ed.
244 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
Calcutta, Vol. IT, pages 371, 375, 379) and for the Jftgvedins in the Khila, Adhyaya
V. 4 (ed. Scheftelowitz, page 134) and Ait. Sr. IV (ed. Keith, page 141).
6 This refers to the ihavad vamadevyam, gram. ga. I. 2. 6, where the stobha
iha occurs thrice, —According to the Nidanasutra (III. 10) the Brahmana refers
to auSanam for the first day ; vasistham for the second day ; ubhayatah stobham
gautamam for the third day ; abhifiavam for the fourth day : gram. ga. XIV. 2. 6,
beginning: parito siftcata sutam \ e \ e \ , cp. XII. 9. 15-17; anupam for the fifth
day : gram. ga. VII 2. 23, composed on SV. I. 277 : asvl ralhi surnpa it, the
4545
saman begins, : advf a£vl ; for the sixth day the ihavad vamadevyam, gram. ga. 1. 2.
6. Probably where the Nidanasutra differs from Sayana, the sutra is right, not
Say ana.
7 J presume that the wordsvaranam of § 2 in the printed text, belongs to § 1.
2. Because this variety of tunes, being the same, is of different
characteristic, therefore the wind blows (differently) according to the
1 « Cold during the winter, hot during the summer ', Jaim. br. 111. 332.
X. 10.
(General remarks on the twelve-day-period,
continued.)
1. A (saman) that has a finale at (each) verse-quarter1 is of the
first day the characteristic of the finales' variety; a (saman) that has
the finale outside (the verse) 2, of the second (day) ; a (saman) with the
word * quarters ' (di&) for finale3, of the third (day) ; a (saman) that has
* for finale 4, of the fourth (day) ; a (saman) that has the word atha for
finale5, of the fifth (day); a (samaii) in which the word here (iha)
is repeated (as finale)6, is the characteristic of the sixth day for the
finales. Because this variety of finales, being the same, is of different
characteristic, therefore the worlds, being together, are apart.
1 The yaudhajaya has the nidhana at each pada: gram. XIV. 1. 36.
2 The yauktasVa, gram. XII. 2. 30, the finale of which, being outside the verso,
U2 .'3 ^
is o i-jvara a.
3 5
3 The kaullakavai^tambha, gr«m. XIII. 1. 11 ; nidhana: dl'234 6ah.
31111
* The mahavatsapra, gram. VIIT. 2. 11 ; nidhana: I 2345.
I ± - lr
5 The mahanamnls (SV.ed. Calcutta, Vol. II, page 372) end : indra | dyumnaya
1 i
isa i I atha.
x.9. 2.— x. 11. 1. 245
• Thebhadra, ar. gana III. 1 2 (SV. ed. Calcutta, Vol. II, page 454) ends:
1 1 ir lr 3 2 2«' r 2 21
iha I iha \ auhoiha 34 \ auho va \ e 3 \ bhadram.
X. 11.
(General remarks on the tvvelve-day-period,
continued. )
1. A (saman) with a * running ' idd1 is of the first day the charac-
teristic of the Idas' variety; a (saman) with * ascending ' ida2, of the
second (day) ; a (saman) with a stohha on both sides of the idd2, of the
third (day) ; an iddbhir aidam (saman)4, of the fourth (day) ; a (saman)
with one and a half idd5, for the fifth (day) ; a (saman) with repeated
iha*, for the sixth day is the characteristic of the tdas. Because this
idds' variety, being the same, is of different characteristic, therefore
cattle (cows), being the same, is of different characteristic (or ' colour '
or 'form' ).
4
1 dravadida (cp. VTIT. 3. 7, XI. 4. 11), the kaleya : ho o i \ da. Instead of
dravadida the Jaim. br. uses the term prasrtelct.
2 urdhveda (cp XI. 9. 7), the madhucchandasa (gram, VIII. 1. 23) : 0*2343 i \
da.
3 paristubdheda (cp. VTIT. 9. T2 and Sayana on X. 12. 4), the raurava (gram-
kJ i :> i
XIV. 1. 35) which ends : au '3 ho va \ ho '» i \ da (cp. XTT. 4. 27).
1 2 1
* The prsni (gr5m. I, 2. 29) : ida '23 bha '343 \ 0 '2345 i \ da.
5 adhyardheda, tho rayovajiya (ar. gana III. 1. 15, SV. ed. Calcutta, Vol. II,
1 lilt
page 452) ending : it ida 2345; cp. also VIIT. 9. T4.
0 Here is some uncertainty. According to the Nidanasiitra the gostha (gram.
XIV. 2. 14) is meant, ending : iha \ upa '2 3 4 5, which, according to the uhagana
(SV. ed. Calcutta, Vol. IV, page 43) is repeated four times in each stotriya verse.
According to Sayana the varavantlya (gram. T. 1. 30) is meant, which, however,
i 8
has iha but once. As all the other chants, here mentioned, are the last prsthastotra
of each day, we might be tempted to emend yad ihakarenabhyastam into yad
idakarenabhyastam. If this is right, the 6yena (last prstha of the sixth day) may
be meant, which has (see SV. ed. Calcutta, Vol. II, page 453) five times ida, cp.
however X. 12. 4 (end).
246 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
X. 12.
(General remarks on the twelve-day-period,
continued.)
1. The descendants of Bharadvaja (once upon a time) performed
a sacrificial session. Of them they (i.e., the other seers) asked ; ' What
did ye accomplish by the first day ? ' They answered : ' We went
forth (or ' we began the sacrifice ') '. ' What by the second (day) ? *
' We made our provisions ' (they answered). * What by the third day) \ '
' We Journeyed about '. « What by the fourth (day) ? ' ' With the
good we did cover up the good '. ' What by the fifth (day) ? ' ' We
went destroying the lives '. ' What by the sixth (day) ? ' ' We return-
ed hither ' l.
1 The statements made in khanda 11 are here repeated in a mystical way and
the six kinds of ida are here compared to so many acts of a raid to procure cattle
(cows). The comparison of the idas with these acts rests mostly on puns : so the
answer : ' We went forth ' (pro, in praima) reminds of the prasrtela (so the JaiminTy as
instead of dravadida, cp note 1 on X. 11. 1) of the first day. 'We have covered up
the good with the good ' means : ' We have seized upon cows after cows ' (idabhir
idam=pa£ubhih padun, ida being equal to cattle). ' We went away destroying the
lives' ('the cows' Jaim.) is the mystical expression for the one and a half ida,
because here the ida (the cattle!) in the first time is cut of!, etc. All this now
becomes clear by the Jaim. br. (1IL 331, 332) where, however, the technical expres-
sions differ somewhat from those of the Kauthumas. In the text of the Jaim. it is
the NaimiSIyas who are asked by a seer Cahola Vayaska (name uncertain).
2. By the (saman), the prastava of which is chanted on a (mere)
verse-quarter and which then is circumflected, the Gods beheld the
cattle. By that (saman), which is preceded by a stobha and then
circumflected, they let loose the cattle. By that (saman), which is
preceded and followed by a stobha and then circumflected, the Gods
brought from these (three) worlds foods unto the cattle. By that
(saman), which has a repeated push and then is circumflected, they
appropriated them (? upa&iksari). By that (saman), in which the
finale is in the middle and which then is circumflected, they (the
domestic animals) were impregnated. By that (saman), which contains
the word ' here * (or 'hither,' iha), and which is circumflected, they caused
them to bring forth (i.e., to give birth to the conceived fruit) \
1 Cp. X. 9. 1, all the samans as given by the Nidanasutra (see note 6 on 1. c.),
seem to be svara (circumflected) at the end.
x. 12. 1.— x. 12. 6. 247
3. The Gods, forsooth, conquered this (earthly) world by means
of the (saman), which has its finale at (each) verse quarter; yonder
(world) by means of the (saman), which has its finale outside (the
words of the verse) ; the intermediate region by means of the (saman),
which has ' the quarters ' for finale ; they reached immortality by means
of the (saman), which has I as finale ; they obtained priestly lustre by
means of the (saman), which has the word atha as finale ; in this world
they gained firm support by means of the (saman), which has (the word)
' here ' as finale 1.
i Cp. X. 10. I.
4. The Gods, forsooth, conquered this world by means of the
(saman) with running ida ; yonder (world) by means of the (saman) with
upward ida ; the intermediate region by means of the (saman), the ida
of which is preceded and followed by a stobha ; they retained a firm
support by means of the (saman), which has idabhir ida (as its finale) ;
having got a firm support x, they conquered finally by means of the
(saman), which has one and a half ida, and, by means of the (saman),
which has the word 'here* as its ida, they found a firm support on
this world2.
1 Read: pratiMhayardhedena.
2 Cp. X. 11. 1.
5. The Word l (or ' the Voice ') does not sound beyond the year 2,
(but) it is the ida that sounds beyond the year ; by means of the embryo,
having turned round, it (i.e.> the ida, i.e., the cattle) is born in (or ' after '}
a year and thereby sounds beyond the year.
1 The author has in mind the word va(k) (' Word, Voice ') as nidhana, and sets
forth why this nidhana is inferior to the word ida as nidhana.
2 Because young children begin to speak before their first year is finished,
according to Sayana; the contrary is said in TS. "VI. 6. 1. 7: tasmad ekahayana
manusya vacam vadanti. I am inclined to compare this with TS. II. 2. 6. 2 :
samvatsaraya va etau samamate yau samamate. Seen in the light of this quotation
our passage could mean : * an oral engagement is binding no longer than a year.'
6. These (i.e , the following) four idas go beyond the six-day
period * : this anunuta one2, this visucl one (the all-pervading one), this
pratici (or backward turned one) and this (saman) with double ida 8.
1 i.e., occur also in the days following on the six-days of the danaratra.
2 The meaning of anunuta is unknown. The Kath. (XXXIV. 6), where all the
ten kinds of ida are enumerated ( I . ihldam sama ; 2. urdhve<fam sama ; 3. idabhir
248 THE BBAHMANA OF TWENTY FIVE CHAPTERS,
aidam s. ; 4. pariatybdhedam s. ; 5. adhyardhedam a. ; 6. ho idam sama ; 7. punar
nitunndm idam; 8. visvagaidam sama; 9. ho idam sdma ; 10. dvidam sama) has
punar nitunna. The Pancavidhasutra (ed. Simon, page 67) cites our passage,
which certainly has not been rightly interpreted by Simon, who follows Sayana.
3 Cp. Nidanasutra III. 10 : athaisa chandomeav idavibhaktir : jarabodhlyam
taptama, iffinam samksaro 'stamasya sail (meaning ?) navame 'hani kriyate, praticl-
nedam kasltam navama, utsedho daSame. The jarabodhiya (of the 7th day) has for
5«r 2
idavibhakti (cp. gram. 1. 12. 26) drtilko '3 4 5 i \ da. The idanam samksara (of the
4
9th day) (op. gram. III. 2. 13), ho 'o i \ da (see the designation in the Kath. under
note 2). The praticlnecla kasTta (of the 9th day ; on the meaning of the word
i 5 I 5
cp. XV. 5 16) (cp. gram. V. 2. 8) • au '2 3 ho va \ ida. The utsedha (of the 10th day)
31111 t> kJ
<cp. gram. XIV. 2. 23) : u '2 3 4 5, within the saman it has twice n 'Slpa. I am
unable to point out, even by means of this passage in the Nidanasutra, which
kinds of ida are meant by the terms of the Brahmana ; only the term praticl is
clear. Sayana's interpretation of our passage is wholly different from the one
given above.
7. Agni is the year, the year is the Voice; in that Agni is
distributed (i.e., is mentioned in different varieties as explained in
X. 7) they thereby distribute the Voice1.
1 Agni is the year, the year is the Voice, and consequently Agni is the Voice ;
in distributing Agni he distributes the Voice.
8. They distribute each time two syllables 1, for one season is
(equal to) two months ; and thus also the characteristic of the months
is brought about.
1 ague, agnim, agneh, agnih, cp. X. 7.
9. Six days are differentiated * ; six in number are the seasons :
for holding the seasons, for the firm standing of the seasons ; and so
also is the characteristic of the seasons brought about. Six in number
also are the persons (the priests) on whose behalf the fire is taken out.
1 As described in X. 6.
2 On the dhisnyas (in the sadas) of six rtvijs the fire is taken out from the
agnTdhrlya, cp. C. H. § 139.
10. Because at this particular moment the fire (Agni) is taken out
diversely, (and) because the sun * is directed towards all beings on
«arth, therefore these two deities (only) attain the differentiation and n°
other whatever.
i Here Indra is the Sun ; this refers to the case-forms of the name indra, X. 8.
x. 12. 7.— xi. 1 . 5. 249
ELEVENTH CHAPTER.
(Prsthya six-day period of the twelve-day rite.)
(First day.)
(Out- of -doors- laud.)
1. For the days of a sacrificial session the laud is yoked (' begun ')
by means of verses containing the words 'old' (pratna) and * upon '
(upa) l.
1 The bahispavarnana consists of the following verses :
asya pratnam SV. II. 105-107=Rs. IX. 54. 1-3.
esapratnena SV. II. 108=Ra. IX. 3. 9.
esapratnena SV. II. 109=Rs. IX. 42. 4 (var. reading).
duhanah pratnam SV. II. 110=rRs. IX. 42. 4 (with var. reading).
upa tiksa SV. II. lll=$s. IX. 19. 6.
upo sujatam SV. II. 112=Rs. IX. 61. 13.
upasmai gayata SV. II. 113 = Rs. IX. 11. 1.
2. In that the verses containing the word ' old ' are yoked
('ranged*) before those containing the word 'upon', therefore, the
priesthood is yoked ('ranged') before the nobility1, for the priesthood
conies before the nobility.
1 Probably because pratna recalls pra * before ', and upa, * near to '.
3. Thereby, the mind is yoked ('ranged') before the voice; for
the mind comes before the voice 1, for all that has been thought out
(firstly) by the mind, is (afterwards) uttered by the voice.
1 Cp. Sat. br. III. 2. 4. 11 : matiasa va iyam vag dhrta, mano va idam purastad
vacah.
4. Thereby, the brhat is yoked (' ranged ') before the rathantara 1 ;
for the brhat comes before the rathantara ; through conquest, however,
the rathantara has obtained a prior yoking2.
1 According to VIII. 6. 1 the brhat is sprung from the mind of Prajapati, but
voice is connected with rathantara. Jaim. br. II. 12 : ' the brhat is the mind, the
rathantara is the voice '.
2 It is applied practically before the brhat : the Hotr's prsthastotra at the first
day of the das*aratra is not the brhat, but the rathantara. Cp. further VII. 6. 9 sqq.
5. The tristichs (of the out-of-doors-laud) are to be brought to-
gether (* composed')1. He composes them (' brings them together ') Just
250 THE BRIHMA.NA OF TWENTY FIVE CHAPTERS .
as he would, compose (' bring together:', 'yoke together') the swiftest
and best drawing (oxen) : for starting.
1 On sambharya l to be brought together (from different parts of the sacred
texts)' cp. the Introduction, Chapter II, page XV ; cp. XVI. 6. 11 and XVIII. 8. 8.
Seen from a Samavedistic standpoint, the verses, which are mentioned in note 1
on § 1, can hardly be qualified as aarpbharya, but from a IJgvedistic standpoint,
they are truly sambharya.
6. They are nine in number : in order to yoke (•' begin ') the nine-
day rite: by means of each verse he yokes ('begins') a day. He,
thereby, puts the yoke-pins of the nine-day rite in *, Just as he would put
in the yoke-pins of a (cart) that is going to be put into motion2 : for
starting.
1 He fastens them, just as the yoke -pins fasten the draught -oxen.
2 I see only one way out of the difficulty presented by the word prarthasya,
viz., by reading, with a slight change of the devanagari characters, Sfnzhg instead of
STITCH prarpya to be taken as a gerundive of prarpayati *to bring into motion.'
The word prartha occurs, besides in our passage, twice : Ath. Samh. v. 22. 9 : dbhud
u prarthas takmti ad gamixyati balhikan ; here the word prartha has met with no
acceptable explanation ; but if we emend here also prarpyas, all becomes clear.
Strongly in favour of this emendation speaks the metrum : dbhud u prfirpiyas
takmti. About the third place where the word occurs, viz., T. Br. II. 1. 2. 12,
I am not certain that this emendation is commendable. It is not impossible that
Sayana in his Tandya-text has read also prurpyaaya, as he comments . prakarsena
iyarti gacchattii prartho 'nadvan. The Jaim. br. II. 12, with its passage yatha nad-
dhayugasya tiamya avadadhyat tadrk tat, seems to speak in favour of our emendation.
7. The stoma is the threefold (i.e., nine- versed) one, for the sake of
obtaining splendour and priestly lustre.1
1 Because Agni is the deity connected with the trivft stoma, cp. VI. 1. 6.
XL 2.
(The ajya-lauds of the first day.)
1. The verses of the out-of-doors-laud are yoked (' begun') by
both characteristics1; what saman the stoma has (as first prstha-laud)
that is (represented) in the ajya-lauds2.
1 By both, brhat and rathantara; the verses with pratna point to the brhat
(XI. 1. 4), those with upa to the rathantara.
2 The verses of the ajya-lauds vary according to the nature of the first prstha-
laud: is this the rathantara, then, the verses for the ajyas are SV. II. 10-21 ; if it
is the brhat, then, they are SV. II. 140-152, see e.g., Arseyakalpa page 33, note 4.
xi. 1. 6.— XL 3. 3. 261
2. Containing a * calling-out l ' are the (verses of the) ajya-lauds :
after it (sc. the first day) has been yoked 2, he calls it by means of these
(ajya-lauds).
1 They contain an addressing of the Deities, i.e., vocative cases; all the verses
for the ajya-lauds of the first day contain indeed vocatives ; nirahavat stands, as
Sayana remarks, for nirahavavat, a fine specimen of haplology ! cp. XI. 7. 2.
2 See the preceding §.
3. (The verses for the ajya-lauds are :) ' 0 Agni. come hither to
the feast ' ; * Hither, o Mitra and Varuna, to our ' ; * Come hither, for
we have pressed for thee' ; ' 0 Indra and Agni, come to our soma' l.
He thereby brings to light ('displays') the characteristic of the
rathantara2. The stoma (is given)3.
1 SV. II. 10-12=Rs. VI. 16. 10-12.
SV. II. 13-15=Rs. III. C2. 16-18.
SV. II. 16-18=Rs. VIII. 17. 1-3.
SV. II. 19-21 =Rs. III. 12. 1-3.
2 Because all the verses contain the word 5, cp. X. 6. 1.
3 Cp. XI. 1. 7.
XI. 3.
(The midday-pavamana-laud of the first day.)
1. (The verses on which this laud is chanted are :) ' Forth (pra)
the wise somas/ a gayatri (verse), to promote the ' going forth ' (pra)
(or 'the beginning'); 'On to (abhi) the trough the brown ones/ to
promote the stepping on (abhikranti) ; ' Pressed for Indra (and) Vayu/
to promote the equipment1 ; ' Forth (pra), o God Soma, to the feast/
to promote the going forth (pra) ; ' Run forth (pra), now ' 2, to promote
the going forth (pra) ; by means of this (first) day, indeed, they go forth
(they start, they begin).
1 samskrtyai ('for the cooking, the dressing') here 'for the preparation of the
soma,' because of the word * pressed.'
2 The verses are SV. II. 114-ll6=Rs. IX. 33. 1-3 (with var. reading);
SV. II. 117.118=Rs. IX. 107. 12-13 (with var.); SV. II. 27-28=Rs. IX. 87. 1-2
(with var.).
2. There is the gayatra (chant),
3. The brahmana of the gayatra is the same (as the one already
given).1
l See khanda 1 of Chapter VII.
252 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. There is the horse-chant (the asva-saman).1
1111
l Gramegeyagana III. 2. 5 (on SV. I. 116) with the nidhana : de*1 2345 h.
5. Prajapati. having become a horse1, created the creatures; he
was reproduced (arid) became multiplied. He who has chanted the
horse-chant is reproduced and becomes multiplied.
l A 8he-mule, according to Sayana. Besides this explanation of the name, the
Jftim. br. (III. 14) has another, according to which the saman has been seen by
ASva, the son of Saraudra, who desired to get plurality of cattle.
6 They undertake ( ' chant ') one syllable as finale l : so as not to
exceed the rathantara in speaking.2
1 See note 1 on § 4,
2 Which (see VII. 6. 11) has also one syllable as finale. This day, namely, is a
rathantara- day •
7. The rival of him who knows this, will not be able to out-talk
him.
8. There is the soma-chant.1
i As it must be aidam, the somaaaman gram. Xlli. 1. 2 composed on SV. I.
470 must be understood, see SV. ed. Calcutta, Vol. II, page 15 and uhagana I. 2.
12 in the Calcutta edition, Vol. Ill, page 269.
9. Soma (formerly) was just as these other herbs1; he performed
penance and saw this soma-chant ; by means of it he came to royalty 2,
to supremacy and became honoured. He who lauds with the soma-
chant, comes to royalty, to supremacy and becomes honoured.
1 He was equal in rank to them.
2 He became their King : soma raja.
10. There is the yaudhajaya1 ; the brahmana of the yaudhajaya
is the same (as the one already given) 2.
1 Grarn. XIV. 1. 36, chanted on SV. II. 117-1 18=Rs. IX. 107. 12-13.
2 See VII. 5. 6 and 12.
11. (a). (There is) the ausana1 ; the (brahmana) of the aus'ana (has
been given).2
J Cp. note 1 on VII. 5. 16.
2 See VII. 6. 16-20.
11. (6) The stoma (is given).1
l See XI. 1. 7.
XT. 3. 4.— xt. 4. 4. 253
XL 4.
(The prstha-lauds of the first'day.)
1 (In the verses beginning :) * Unto (abhi) thee we shout loudly ' l
(the word) 'unto' ia characteristic for the rathantara2; for this is a
rath an tar a- day 8.
1 abhi too, 6%ra nonumah : SV. I. 233=9s. VII. 32. 22-23=rSV. II. 30-31.
2 Because it is the first day, where the idea of 'going unto * is appropriate.
3 i.e., a day on which the first prstha-laud is the rathantara. This saman is regis-
tered in the aranyegeyagana II. 1. 21, based on SV. I. 233, see SV. ed. Calcutta,
Vol. II, page 425 and cp. Vol. V, page 381.
2. (The verses beginning:) c By which assistance shall the bright
one help us' contain (the word) * which ' (ka). Thereby, they are
Prajapati-like, for Prajapati is 'who* (kas): in order that they may
reach (i e.< become equal to) Prajapati1.
l For the vamadevya (the second prsthastotra) cp. VII. 8. 3.
3. (The verses beginning:) c Him who works wonders, enduring
the onslaught, who drinks of the salutary plant, as milch-cows unto (abhi)
their calf in the stables ' l are by (the word) * unto ' characteristic for
the rathantara; for this is a rathantara-day.
1 For the naudhasa (the third prstha-laud) cp. note 2 on VII. 10. 2.
4. (By the words) : ' We call Indra with our songs ' l they call
him.
i Last words of the first verse on which the naudhasa is chanted : SV. I. 236
(II. 35). In reading indram glrbhir havamahe as against indram girbhir navamahe
of SV. and 1^9., the Pane. br. deviates from its Sarnhita (the pada with havamahe
occurs Fte. VIII. 76. 5). About this difference of reading, the author of the
Nidanasutra remarks (1C I. 10 ); atha naudhase vadatindrarn havamaha iti ; tat khalu
havamaha ity eva kartavyarn; vidhipramanah katham anyathavidhi kuryamety;
amnayadvaitena brahmariam npavarnayatity apararri ; tan niyogaya na prabhavatity ;
etenaitad vyakhyatam akrant samudrah parame vidharmann iti yani caivamjallyani,
i.o., ' About the naudhasa, it (the Br&hmana) says : * We call (havamahe instead of
navamahe) Indra with our songs ' ; that (saman) must be applied with havamahe
(not with navamahe). How could we, conforming ourselves to the rules (laid down
in the Brahmana), perform (the chant) against the rules T But there is another
explanation of this, viz., that the Brahmana describes a duality of sacred lore and
that this has no value for the practice. This same remark prevails for (the words) :
akrant samudrafy parame vidharman (Pane. br. XV. 1.1; here the SV. and the Els.
have prathame instead of parame) and such-like cases '.
264 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
5. (In the verses beginning :) * With strength him who finds
treasures * * the strength is the stoma ; ' he who finds treasures ' is the
sacrifice ; by means of the stoma the sacrifice is yoked (' brought into
action ') ; in that he says : ' With strength him who finds treasures ' he
yokes the s a o r i fi c e.
i On these verses (SV. T. 237=Rs. VIII. 06. 1-2=SV. II. 37-38) the kaleya
(gram. VI. 2. 7) is chanted as fourth prstha-laud, cp. note 1 on VI IT. 2. 11.
6. There is the rathantara ; the rathantara, forsooth, is sacred lore,
the introductory day is sacred lore ; thereby, they go forth (start, begin),
stepping from sacred lore unto sacred lore1.
1 The same manner of expression in § 9 and in XI. 9. 4.
7. There is the vamadevya ; the vamadevya is cattle1 : for the
retainment of cattle. The vamadevya is Praja pat i -like2 :% having got a
firm support in Prajapati, they perform the sacrificial session.
1 Cp. IV. 8. 15, Vll. 9. 9.
2 Cp. XT. 4. 2.
8. The rathantara is the earth ; having got a firm support on the
earth, they perform the sacrificial session.
9. There is the naudhasa ; the naudhasa is sacred lore ; the
introductory day is sacred lore ; thereby they step from sacred lore
unto sacred lore.
10. There is the kaleya; the kaleya and the rathantara belong
to the same world1 ; the rathantara is the earth, the kaleya is cattle ;
having got a firm support on the earth and in cattle, they perform,
the sacrificial session.
1 Because wherever the rathantara is the first prsthastotra, the kaleya is the
fourth.
11. It is of * running ' ida,1 for thus is the characteristic of this day.
The stoma (has been given).3
1 Cp. VIII, 3. 7.
2 Cp. X. 11. 1 (note 1).
3 Cp. XI. 1. 7.
xi. 4. 5.— xi. 6. 2. 256
XL 5.
(The arbhava-pavamana-laud and the agnistoma-
1 au d of thefirst day.)
1. (The verse beginning:) 'Forth (has) the intoxicating (rnada-
cyut) Soma ' l is the gayatri ; intoxicating (having mada) (and) rich in sap
is the afternoon service; he, thereby, puts intoxication (and) sap (in it).
(The verse beginning:) ' By this (stream) become thou clarified, devoted
to the Gods*2 is by (the word) 'hither'3 the characteristic of the
rathantara4, for this is a rathantara-day. (The verse): 'The coveted
fallow one is being clarified ' 5 is the characteristic of the brhat 6 ; the
brhat he, thereby, yokes ('applies') on this day; this, being yoked, is
undertaken ('chanted') on the next day. (The verses:) 'Forth (pra)
for the one that is being pressed from the herb ' 7 contain8 (the
word) 'forth/ for this day is rather apt to bring forward (pra). (The
verse:) ' Unto the dear ones he is clarified willingly' 9 is by the (word)
' unto' (abhi) characteristic of the rathantara; for this is a rathantara-
day.
1 SV. T. 447=$8. IX. 32. 1, 3, 2=SV. II. 119-121.
2 SV. TT. 122=^s. IX. 106. 14 (but a, c, b). Rs. is an usiiih (8 + 8 + 12 syllables),
SV. akakubh (8 + 12+8) ; the vorse-quarters of the Rs. are here transposed, because
immediately after the gayatra must come a kakubh (s. Einleitung on Ar.seyakalpa,
page XXIV). The short u in devayu before re° proves the transposition.
3 There is no preposition a, but there is a long syllable a in at/5.
4 Cp. X. 6. 1.
5 SV. I. 576 = Rs. IX. 106. 13=SV. II. 123; Rs. IX. 65. 25 has the same pratika,
but as an uauih is required here, this last verse, being gayatri, is excluded.
0 Why?
7 SV. I. 553=Rs. IX. 101. 13=SV, II. 124, see the next note.
8 Although it is o n e verse only, the author uses the plural ; probably this is a
mistake. Sayana seeks to explain the plural by referring it to the two samans that
are chanted on it. But it is striking that the Jaim. br. (111. 16) has equally the
plural : pra sunvanayandhasa iti pravatir anusjubho bhavanti, although the samhita
(Jaim. s. FIT. 12. 8) gives one single verse.
» SV. I. 554=Rs. IX. 75. 1=SV, II. 50.
2. (Then there are the verses beginning:) 'Through sacrifice on
sacrifice, in honour of Agni'1. The sacrifice, forsooth, is Agni : he
thereby establishes (finally) the sacrifice into the sacrifice.
1 Cp. note 1 on VIII. 6. 1.
256 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
3. There is the g&yatra (-chant) ; the brahmana of the gayatra is
the same (as already given)1,
1 Cp. VH. 1. 1 sqq.
4. There is the sarnhita with a finale of two syllables l : for obtain-
ing a firm support2. Having become firmly supported, they perform
the sacrificial session.
5
1 Gr5m. XII. 2. 22 with the nidhana su'234 tah.
2 Because man is supported on t w o feet.
5. There is the sapha 1.
l See note 1 on VII. 5. 1 ; here it is chanted on SV. II. 122.
6. By means of the sapha, the Gods reached ($am-ap-nuvan) these
worlds; therefore, the sapha is called sapha1. Having by means of
this (saman) reached these worlds, they perform the sacrificial session.
1 The etymological connection aimed at by the author is far from convincing;
cp. VIII. 5. 6, note 2.
7. There is the aksara1.
* Gram. X. 2. 19, composed on SV. I. 391, here chanted on SV. II. 123.
8. There were (once) those i eight wish-cows ; one of these broke
down, it became the ploughing. He who knows this, has luck in
ploughing.
1 Those (etah), according to Sayana *the metres '. I should prefer to take the
pronoun as pointing to what follows : those cows, the first of which was changed into
agriculture, and the other seven were fought over by the Gods and the Asuras
(§ 9). Perhaps there is some connection with the wish-cows of UsSanas (VII. 5. 20),
see Baudh. XVIII. 47 : 404. 9 sqq., where it is set forth that of the four wish-cows
three were changed by Indra into the ukthas, but the fourth was given to Manu.
who deposited the cow on the earth and she became the ploughing (probably krsi is
here the better reading). In the Jaim. br. I. 181 six wish-cows are mentioned in
connection with the ukthas (they are : cow, horse, goat, sheep, rice, barley), and
still more explicit is another rather corrupt passage in the second book (84), where
there seem to be seven of them : the first one is deposited into the earth, this is the
one that they ('the men ') seek after with the curved (piece of) wood : the plough.
Then are mentioned three others and finally it is said : « the three that were left
over, of these they made the ukthas '.
9. About these l the Gods and the Asuras contended ; by means
of the aksftra(sSman) the Gods repelled the Asuras from the wish-
xi. 5. 3._xi. 5. 14. 267
cows. He who uses in chanting the aksara (saman) repels his rival from
the wish- cows.
1 The seven remaining ones. On this contention cp. Jaim. br. I. 127 in Journ.
of the Amer. Or, Soc., vol. XXVIII, page 87.
10. From these worlds the sap (' pith ') went forth ; by means of the
ftksara(saman)1 Prajapati made it flow (again) forth (aksarayat). Hence
this chant has its name.
1 Meaning * flowing toward *.
11. Therefore, he, who having been formerly successful, after-
wards fares worse, should take the aksara(saman) as the Brahman's
chant1. Unto him it (this saman) causes to flow ('to return*) valour,
strength (and) pith.
1 The Nidanasutra HI. 10 treats at length of this case : athaksare vadati : yah
pura punyo bhutva padcat paplyant syad aksaram brahmaaama kurvUeti ; klm taaya
sthanarji ay ad ity ; ete evanyo'nyasya ethane vyatiharen : ndudhaaam uanihi kuryad
iti, etc.
12. They are naturally consisting of one single verse1: for
supporting the day. What (part) of this day is not supported, that he
supports by means of these two (samans, chanted each on a single
verse).
1 The two verses (SV. II. 122, 123), on which sapha and aksara are chanted,
are by nature single verses, they are not parts of a tristich or a pragatha. Probably
it is the number two of them, that brings about the firm support, on the two
feet.
13. There is the gaurlvita1.
1 Gram. V. 1. 22 composed on SV. I. 168.
14. Gaurlviti, the son of Sakti, saw this (saman) as it was left over
from sacred lore l ; that became the gaurlvita (saman) a.
1 When the Gods divided the 'Voice', V. 7. 1, IX. 2. 3.
2 The origin of the name is explained more fully in the Jaim. br. (III. 18, see
the text in Das Jaim. br. in Auswahl, n.° 170) : ' The Saktyas, who used to offer
meat-cakes, (onoe upon a time) performed a sacrificial session. GaurivTti, one of
these &5ktyas, had shot a deer (to obtain the meat for the sacrifice). Tarksya
Suparna came flying to him from above. He (Gauriviti) put (his arrow) on (his
bow) and aimed at him. He (Tarksya) addressed him : ' Seer, do not shoot at me.
That which has relation to the to-morrow I will declare to thee ; the to-day only
thou knowest, not the to-morrow '. He imparted to him this gaurivita (aaman),
etc. For the beginning words of this tale op. below, XXV. 7. 2.
17
258 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
15. In lauding the ahlnas with the gaurlvita (saman) 1, they laud
that which has been left over (' that which is excessive, what is surpass-
ing') by means of that which is left over ('excessive, surpassing') : it
includes the (ritual of the day) of to-morrow, and also is fit for (obtain-
ing) progeny 2.
1 The ahinas (cp. note 2 on V. 7. 1) have, with the exception of the last day,
the gaurlvita towards the end of the arbhava-pavamana, to connect each day
with the following one.
2 Cp. Xil. 13. 10.
16. This saman, forsooth, is a bull (and is) strong; the bull is the
seed-placer; to-day they laud, to-morrow he brings forth1 (obtains
progeny).
1 The sentence refers to the last words of § If).
17. It is performed on the anustubh of the (different) metres,
(which are applied in the arbhava-laud). for the anustubh is the womb
of the metres1; he thereby places the seed into his own womb2: for
the sake of procreating.
1 Cp. X. 2. 4.
2 i.e., into the womb of his own wife and his own female domestic animals.
18. He who knows this brings forth and is multiplied.
19. It has two ' raisings ' ; these raisings are the two that look out
for a stopping place in the (Journey to the) world of heaven. By means
of the first (* the former ') they finish the first (' former') day, by means
of the following, they pass, in chanting, across to the following day l.
1 This § is nearly identical with V. 7. 4, see the notes on that passage.
20. Just as in daily life l people on a journey each time take their
resting place after reaching water and grass that has been looked for on
the preceding day, 2 thus they (the performers of an ahlna-rite) make
their journey, taking by means of these two ('raisings', i.e., stopping
places) their resting place in view of the world of heaven.
1 adah.
2 Each day the stopping place is chosen there, where they have made certain
that food for the draught-animals may be obtained, cp. note 1 on V. 7. 4.
21. There is the gautama (the chant of Gotama).1
* Gram. IX. 1. 25 composed on SV. I. 344.
XL 5. 15.— XI. 5. 26. 259
22. A saman, being of Rsi-descent 1, is fit for (reaching the world
of) heaven. He who applies (it) in lauding falls not from the world
of heaven.
1 As is this saman that has been seen by the Rsi Gotaraa, who reached by it
the world of heaven ; araeyavat occurs in this sense XT. 9. 6, XII. 11. 14, XII. 16. 6,
XIII. 3. 19, XIV. 10. 5. For the gautama-saman the Jaim. br. (III. 44) has this
remarkable, but to me not wholly comprehensible statement : * Qotama, the aoii of
Rahugana, desired : * may I be in the possession of booty' (satasanih syam, refers
probably to the gifts that are collected by the participants of a soma-feast,
cp. C. H. § 23). He saw this saman and practised it in lauding. Thereupon, he came
into the possession of booty. They perform a sacrificial session hoping to come
into the possession of booty ; they get booty. Both kinds of seers, as well those
who are upward from Gotamu as those who are downward, revere the seer Gotama
(tad ye ca ha vai gotamad rsayah pardnco ye carvaficas te gotamam evarsim ubhaija
upasate), for he saw this samabhimanam (meaning ?). Both kinds of Fathers, as
well those who are upward from him as those who are downward, revere him who
knows this (i.e., even after his death and after the death of his sons and grand-
sons these all will revere him, cp. also below, XTI1. 12. 3). A.nd because Gotama,
the son of Rahugana, had seen this saman, therefore, it is called the gautama-
saman.'
23. The brahmana given for the anustubh (verse) with a finale in
the middle,1 is the same for this (saman) also 2.
1 Cp. VI II. 5. 12-13.
2 If this means that the gautama (saman) ought to have a nidhana of 10
syllables in the middle (as the andhigavn has), the chant registered gram. IX. 1. 26
seems to agree with this prescript; the nidhana in the middle is (cp. SV. ed.
3 >JA 3r 5 3 -2 A :*i- 5
Calcutta, vol. TV, page 439 sqq.): hata auho 234 va makha auho 234 va.
24. There is the kava (chant) *.
1 Gram. XVJ. 2. 6, composed OH SV. I. 554.
25. It is a room finding chant ; he who lauds with this chant
finds room.
26. It is circumflected as to its tone1 ; for by means of the tone2
food, at the end, is given to the Gods ; by means of the tone he gives
at the end (of the laud) food to the gods.3
1 Ending on 656, see note 1 on VII. 3. 25; cp. the saman as it is figured in
C.H., page 342.
2 svarena (but Jaim. br. I. 166 : svarena vai devebhyo 'ntato 'nnadyaip pradiyale)
cp. however Vll. 1. 10 note 1.
3 Cp. Vll. 3. 26.
260 THE BRiHMANA OF TWENTY FIVB CHAPTERS.
27. There is the yajnayajnlya (saman) l.
l Cp, note 1 on VIII. 6. 1.
28. The yajnayajftlya i» the voice1; in the voice the, sacrifice is
established ; they thereby (i.e., in chanting this saman at the end of the
rite) finally establish the chant in the voice, and from the voice he
begins it again on the next following day.
1 Because its nidhana is va(k)t cp. note 3 on VIII. 6. 13.
29. Threefold (' nineversed ') is the stoma (of this whole first day),
for the obtainment of splendour and priestly lustre.
XI. 6.
(The out-of-doors-laud of the second day.)
1. 'Be clarified as the first of speech ' l is the opening (tristich) of
the second day.
1 SV. II. 126-127=£s. TX. 62. 25-27 (with var. readings).
2. (The words) : * be clarified ' are the characteristic of the
rathantara, (the words) 'as the first,' of the brhat1. He lays hold on
both characteristics, in order to prevent the two-day-rite from slipping
asunder *.
1 agriya is the nlpa of the brhat, because, according to the BrShmana (VII. 6),
the brhat existed before the rathantara.
* In order to put these two days, the rathantara-day and the brhat-day, fixed«
ly together.
3. ' Be clarified, o Soma, as a bull, being pressed ' l is the correspond-
ing (tristich, the antistrophe) : combined with the bull 2, Indra-like and
of tristubh nature8 is this second day ; this (day) he thereby addresses,
1 SV. II. 128-130=Rs. IX. 61. 28-30 (var. reading in 30).
2 Cp. X. 6. 2.
8 Cp. note I on X. 5, 9 (traistvbharp dvitlyam ahah).
4. And, moreover, after the former characteristic he thereby speaks
the latter characteristic ; that he speaks after (anu) the former charac-
teristic (rupa) the latter characteristic, is the reason why the corres-
ponding (tristich) is called anurupa.
5. A son resembling (in good qualities) to him1 he gets, who
knows this.
xi. 5. 27.— xi. 7. 2. 261
1 Note the construction anurupa enatn, where the accusative depends on the
compound adjective.
6. The stotriya and the anurupa are tristichs, for retaining the
breathings (or vital principles) l.
1 Probably the dual pranapanau is elliptic for pranavyfinapanak (cp. VEI. 3. 8,
note 2) ; hence the tristich.
7. The tristichs1 contain the word 'bull/ for the attainment of
valour and strength.
* SV. II. 128-136.
8. A tristich is the last l.
l SV. II. 137-139.
9. With which breath they start, in that they finish (the laud)1.
I According to Say ana because there is a semblance between the first (SV. II.
125-127) and the last (SV. ff. 137-139) tristich, as both are addressed to Soma
pavamana. But so are the others ! Rather : because they have begun with tristichs
and these are (cp. § 6) the pranas.
10. Fifteenfold (or * fifteen-versed ') is the stoma.
11. In vigour and strength he thereby is established: the fifteen-
fold stoma i s vigour and strength l.
* The paiicadas*a stoma is sprung forth from the breast and the arms of
Prajapati, see VI. 1. 8.
XL 7.
(The ajya-lauds of the second day.)
1. By both the characteristics the verses of the out-of-doors -laud
are yoked1; what saman the stoma has, that is (represented) in the
ftjya-(lauds)2.
1 Cp. XI. 6. 2.
2 cp. XI. 2. 1.
2. Come near in consequence of the calling-out l are the (verses of
the) ajya(laud)s.
II This a conjectural translation of nirahopasthitani ; on niraha cp. XI. 2. 2,
note I. Exactly as on the first day the ajya verses contain vocatives, so in the
second, they contain accusatives of the names of the deities. Strictly speaking, if
my explanation of this passage is correct, it ought to run t ' containing a coming-
near in consequence of a calling-out*. By the vocatives of the first day (X. 7. I,
262 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
X. 8. 1) the Gods are called and now that they have approached, the verses are
spoken about them with their names in the accusative (Cp. X. 7. 1, X. 8. 1).
Sayana's interpretation is not clear to me.
3. (By the verses beginning) : ' Agni we choose as our messenger ' ;
* Mitra do we call ' ; ' To Indra the singers call loudly ' (brhat) ; ' On
Indra, on Agni, a laud (brhat) praise V he makes plain the characteristic
of the brhat2. — The storaa (has been given) 3.
1 SV. 11. 140-142=93. I. 12. 1-3; SV. II. 143-145=RS. I. 23. 4-6 (with one
var. reading); SV. (U. 146, 147, 148, 149=98. I. 7. 1, 2, 4, 3; SV. II. 150-152=98.
VJI. 04. 4-6. As to SV. IT. 146-149, it is far from clear why here are given four
verses in the arcika, as in the praxis always the last must be omitted according to
Laty. VL 4. 10 (see Introduction to the Arseyakalpa, page XVI I). If we start
from the supposition that the uttarSreika was not known to the author of our
Brahmana, but that he draws directly on the 9gveola, the matter is clear, for then
he simply refers to RS. 1. 7. I -3.
2 By the word, brhat, which occurs in two of the tristichs.
» Op. XL <>. 10 and XL 11. 14.
XL 8.
(The midday pavam ana-laud of the second day.)
1. * Be thou, a bull, clarified by the stream' (dharn)1 is the
gayatrl, for supporting2 the day.
1 SV. I. 4(59=98. IX. 65. 10-12=SV. II. 153 155.
2 A pun on dhard . dhrtyai.
2. Containing the word ' bull ' 1 they are, by their characteristic,
tristubhs1, for this day is a tristubh-day.
1 Cp. X. 6. 2.
3. (The verses beginning) : ' Being clarified, o Soma, by the stream '
(dhara) 1 are for propping 2.
1 For the verses see note 2 on VI L 5. 11.
2 See note 2 on § 1.
4,5. (The verses beginning): 'The red bull, roaring unto the
cows* l containing (the word) ' bull/ are tristubhs by their characteris-
tic (and) they are lucky ones ; this second day. forsooth, is combined
with the bull, it is indra-like and of tristubh-nature ; this (day) he there-
by addresses2.
1 SV. II. 156-157=RS. IX. 97. 13-14 (a var. reading in 13).
2 See notes 1 and 2 on XL 6. 3.
xi. 7. 3.— xi. 8. 10 263
6. There is the gayatra (-chant) ; the brahmana of the gayatra
is the same l.
1 Cp. Vll. 1. 1 sqq.
7. There is the yauktasva J.
1 Gram. XII. 2. 30 on SV. L 469, tho first of the two given by the gana, see
note 1 on § 8 (end).
8. Yuktasva of the Angiras-clan exchanged two young ones
immediately after their birth ; from him the veda went forth ; (in order
to recover it) he underwent austerities and saw this yauktasva
(-saman) (and lauded with it) To him the veda returned. That,
forsooth, he had desired then (when he underwent austerities). The
yauktasva is a wish -gran ting chant. He (who applies it) obtains (the
fulfilment of) his wish *.
l This tale is apparently shortened and by consequence incomprehensible. Ft
is made clearer by the Jaim. br. (III. 2.3, see das Jaim. br. in Auswahl, no. 171):
* Vasistha was the house -chaplain (the purohUa) of Sudas Paijavana, the king of the
lk*vakus (op. Sarikh. Srs. XVI. 11. 14 and Ait. br. VFII. 21. 11). This Sudas
Paijavana entrusted his mares to Vasistha just as they use to entrust (their pos-
sessions) to a purohita. Now, Vasistha, going out after booty (sani, cp. note
1 on XI. 5. 22), said to his younger brother YuktaSva : ' Mayest thou be the
surveyor of these (mares) that are to be kept by us'. Yuktasva exchanged
the young ones that were born of the king's mares (with those that belonged to
himself) : the beautiful ones he drove away for himself, tho bad ones he drove
amongst the king's mares. Thereupon they perceived that he had exchanged the
young animals that had been born, and they drove htm away, saying : « Thou art a
thief, thou art H non-seer '. He wished : * May 1 obtain faith, may they invite me
(again to the participation in the sacrifices).' He saw this chant and practised it
in chanting. He undertook (i.e., chanted) as finale (the words) : • o i jvara.'
Thereupon he found faith and was invited.' The nidhana of the first yauktSs" va
in the recension of the Kauthumas (see SV. ed. Calcutta, vol. 11, page 13) is equally
'J 3 :2
o i | jvara a.
9. There are the two ayasya (chants) l.
l The aidam and the trinidhanam: gram. XLV. 1. 25 and 28, both chanted on
SV. I. 511 =SV. II. 25-26.
10. Ayasya of the Angiras-clan had eaten food of the Adityas,
who had been initiated (by the dlksa) ; he was (consequently) afflicted
by sickness1; he undertook austerities and saw these two samans; by
means of these he drove away the sickness. He who applies in chant-
ing the two ayasya (samans) drives away sickness.
264 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
1 Read taifo 6ug archat. — Apparently Ayasya himself was not initiated, not a
diksita, cp. Ap. srs. X. 15. 15 : ' one should not wear the garment of one initiated
neither mention his faults nor eat his food.' In the Jaim. br. (III. 187, 188) a
different cause is given for the origin of these s&mans. Here the well-known tale
is related of the Adityas and the Angirases, who wish to reach before each other
the world of heaven. The Angirases prepare a svahsutya and send one of them :
Agni, us their messenger to the Adityas. Upon receiving the invitation from the
Angirases to act as their officiating priests, the Adityas invent an adyasutya, a
sadyaskri sacrifice, and the Angirases are won over by them : Agni as their Hotr,
Qaus as their Adhvaryu, Brhaspati as their CJdgfttr, and Ayasya as their Brahman
(cp. Kaus. br. XXX. 6). Having given as sacrificial fee to AySsya, their Brahman,
the sum in the form of a white horse purveyed with a horse-bridle, they went to
heaven, the Angirases being left behind. But Ayasya having accepted a gift that
either was equal to himself or better than himself, decayed (so 'yasyah sadffav
atmanab [read probably sadrtiam vatmanah] treyarfisam vapratigrhya vyabhramfiata).
He wished : « May I be restored' (earn atmanarp srinlya) and saw this saman; by
means of it he rehabilitated himself.' Cp. also below, XIV. 3. 22.
11. From these worlds (once upon a time) the rain retired; by
means of the two ayasya(saman)s Ayasya caused it to fall. He who
in chanting applies the two ayasya (saman)s causes the rain to fall.
12. It was the food, forsooth, that thereby retired from these
Worlds : by means of the two ayasya (saman)s Ayasya caused it to fall *.
He who in lauding applies the two ayasya (saman)s, causes food to fall.
1 By the absence of rain the herbs did not grow, the falling of the rain caused
the food to reappear.
13. There is the vftsistha (saman) l (the chant of Vasistha).
l The ihavad vfoistham (avaram) is probably gram. XV. 2. 6 (on SV. 1. 526, see
SV. ed. Calcutta, vol. II, page 116).
14. Vasistha, the son of Vldu, having lauded with this (saman),
straightway beheld the world of heaven ; (so it is) for beholding the
world of heaven. He who applies it in lauding falls not from the world
of heaven. — The s torn a (has been given) l.
l Cp. XL 6. 10, and XL 11. 14.
XI. 9.
(The prstha-lauds of the second day.)
1. (The verses beginning): fFor thee we hail'1 are through (the
word) * thee ' a the characteristic of the brhat, for this day is a brhat-
day.
xi. 8. 11.— XL 10. 1. 265
1 SV. I. 234=^8. VI. 46. 1-2=SV. II. 159 160.
2 Being the accusative, which is the feature of the second 'day (X. 7. 1).
2. 'Towards him, of good gifts'1: by means of the former (the
first) day they yoke (i.e., begin the sacrifice or the ten-day rite), by
means of this (day) they go forward.
l SV. I. 235=118. VIII. 40. l-2=SV. It. 161 162.
3. ' Thee the men but yesterday ' l : the present (day) and the
(day of) yesterday they (thereby) undertake together, for preventing
the two-day-period from slipping asunder.
l SV. 1. 302=RS. VIII. 99. 1-2 (var. r.)=SV. II. 163-164.
4. There is the brhat1; the brhat, forsooth, is the summit, the
second day is the summit ; from the summit unto the summit they step 2.
1 See note 3 on VIT. 6. 11.
2 Cp. the expression II. 1. 3.
5. There is the syaita ' (and thereby) a wedding of the two
samans2: for the continuity of the sacrifice.
1 See note 1 on VI L 10. 2.
2 The Syaita of this day and the naudhasa of the preceding day, cp. VIT. 10.
1-3.
6. There is the madhucchandasa l ; a saman. being of Rsi-descent 2,
is fit for reaching the world of heaven. He who applies it in lauding,
does not fall from the world of heaven.
1 Gram. VIII. 1. 23 composed on SV. I. 302=SV. 11. 163—164.
2 Cp. XI. 5. 22. From the Jaiin. br. (III. 27) we learn that this saman was
seen by Madhucchandas, the son of Vi6v5mitra, who by means of it became the
first, the principal, and possessed of priestly lustre.
7. It is of ascending ida \ for so is the characteristic of this day. —
The stoma (has been given) 2.
1 See note 2 on X. 11. 1.
2 Op. XI. 6. 10, and XI. 11. 14.
XI. 10.
(The arbhava-pavaraana-laud of the
second day.)
1. 'The intoxication (mada) desirable for thee'1 is the gayatri
(•verse).
1 SV. L 470=^8. IX. 61. 19-21 =SV. II. 166-167.
266 THE BBAHMANA OF TWENTY FJV1S CHAPTERS,
2. Intoxicating (madavat) , rich in sap is the afternoon-service (or
the third pressing) ; he (thereby) puts (in itj intoxication and sap1.
i This § is found also in XI. 5. 1, XIV. 11. 1, XV. 11. 1.
3. ' Be clarified as the most sweet ' 1 : for they are clarified, as it
were, by this day; 'as the most sweet/ honey (madhu). forsooth, is
food ; he thereby puts food into the Sacrificer.
l SV. I. 578=RS. IX. 108. l-2=SV. IF. 42-43.
4. ' Unto Indra this soma ' 1 : for retaining valour and strength.
i S V, 1. 506=RS. IX. 106. 1~3=SV. 11. 44-46 (var. r.).
5. (The verses beginning) : ' This Piisan, Rayi, Bhaga ' l, being
anustubhs, are, by their characteristic, tristubhs2, for this day is a
tristubh-day.
1 SV. 1. 546:= RS. TX. 101. 7-9=rSV. IT. 168-170.
2 Because of the word rayi, cp. X. 6. 2.
6. (The verses beginning) : ' The conspicuous bull of the prayers is
clarified/1 being Jagatls, are. by their characteristic, tristubhs2; for
this day is a tristubh-day.
1 SV. 1. 550=98. IX. 86. 19-2l = SV. FT. 171-17.1 (with var. read.).
2 By the word vrsan, cp. X. 6. 2.
7. There is the gayatra (chant) ; the brahmana of the gayatra is
the same l.
l Cp. VII. 1. l sqq.
8. There is the havismata (-saman) (the chant of Havismat) l.
1 Uram. IV. F. 19 (the second of the two composed on SV. T. 138).
9. HaviRmat and Haviskrt belonged to the Angiras-elan : on the
second day Havismat prospered, on the ninth Haviskrt *.
1 By means of the two samans seen ai\d applied by them on these days, cp.
XV. 5, 17, see also TS. VII. 1. 4. 1 ; according to the Jaim. br. (III. 28) Havismat
and Haviskrt were two Angirases who were left behind when the Angirases
ascended to heaven. By these samans they reached likewise the world of heaven.
10. (By the words) : * This one is possessed of oblations ' (liavismat) l
he announces to the Gods that the day has been produced (' is at hand '),
that the soma has been produced, and for his (the Sacrificer's) benefit he
by means of the saman invokes a blessing; for the saman is a true
blessing.
xi. 10, 2.— xi. 10. 14. 267
1 This apparently is an allusion to the last word (stobha) annected to the
21 3 nil
saman: haviamate' 234o (see SV. ed. Calcutta, Vol. I, page 328). By adding to
the words of SV. I. 138 : 'This great help do we then choose of the Gods, of the
mighty ones, for our benefit ' the word havismate : ' for him who is rich in oblations ',
a blessing is invoked for the Saorificer. On the whole cp. Jaim br. Til. 29 : ' These
two samans are (respectively) the announcement and the declaration (prokti* ca . .
niruktis ca) of the oblations. In that the haviamata (-sarnan) is (applied) on the
second day, they (i.e., the participants of the sattra) announce (prahuh) to the
Gods that they are possessed of oblations ; in that the haviskrta(-saman) is
applied on the ninth day, they declare (nirahuh) that they have prepared (and
offered) the oblations, for at this moment they have prepared (and offered) the
oblations.
11. There is the aariku 1 (the ' pin-chant '), for propping the day ;
that (part of the sacrifice) which is not propped, he props by means
of the sanku (' the pin ').
l Gram. XVIL 2. 18 composed on SV. T. 581.
12. They call it (this saman) also the sidantlya ; by means of it Pra-
japati went upright to these worlds1 ; because he went (asidat), there-
fore, it is called sidantlya. He who applies this (chant) in lauding
goes upright to these worlds.
1 ? urdhva imamllokan asldat. More comprehensible is the Jaim. br. III. 30 :
' The Gods wished : ' may we gain a seat (sldema) in the world of heaven ', etc-.
13. There is the sujnana (-saman)1.
1 Gram. XVII. 1. 26, composed on SV. I. 572 (see 8V. ed. Calcutta, Vol. II,
page 214) ; gram. XVII. 1. 27 is likewise sujnana, but it must be a nidhanavat
sarna.
14. A (saman) containing (the word) svar l (c heaven ') is the charac-
teristic of the rathantara2, a (saman) with (the word) svar as finale is
the characteristic of the brhat 8.
1 The saman as given in the gramegeyagana contains no svar, but the verses
on which it is chanted, have it (SV. II. 44 : Srus^e jatasa indavah svarvidah).
Moreover, the Sutrakara (Laty. VII. 10. 1 sqq.) teaches that for upa (thus ends
the sujnana in the gana) may be substituted other nidhanas, and he says this
expressly about the sujnana (I.e. 7.). For an analogous case cp. IX. 6. 1, XII.
9. 19.
2 Which contains the word svardrtam (SV. I. 233, IL 30).
8 Because the brhat is the sky, the heaven.
268 THE BR&HMANA OF TWENTY* FIVE CHAPTERS.
15. It has the word svar as finale, for so is the characteristic of
this day *.
1 Which is bcthirnidhanam, see X. 10, 1.
16. In (chanting) these two (samans) (sanku and sujfiana) they
push near two boats, for reaching the world of heaven 1.
1 The twelve- day rite is again compared to a voyage over the water. — About
the origin of the sujriana the Jaim. br. (III. 31, see A us w a hi No. 172) has
the following interesting tale : ' The Asuras sought to slay the Gods, ever
changing themselves, by entering among the Gods in that appearance which belong-
ed to the Gods (by disguising themselves as Gods). Those of the Gods, who kept
studying in the forest, they sought to slay by assuming the form of the Gods who
were in the village, and those (of the Gods) who were in the village, they sought to
slay by assuming the form of those (of the Gods), who kept themselves studying the
veda in the forest. In this manner continually changing themselves, they sought
to slay them. The Gods perceived this. They said (among themselves) : « Let us
think out a question to be answered ' (a kind of password). They thought out a
question to be answered : ' When anybody comes near and we ask him : ' Unto
whom dost thou come ? ' ho (the person asked) must answer ; * Unto Tndra do I
come' (cp. the opening words of the veda-verse, on which the sujnana is chanted.
XI. 10. 4). So, whenever anybody came near and they asked him: 'Unto whom
dost thou come ? ' he (viz., thafc of the Gods to whom the question was addressed)
answered: 'Unto Indra do I come', and then they said: 'Thou art well recog-
nised (aujftana) . . but whosoever, being asked, did not respond, him they slew '.
17. There is the gaurlvita. The brahmana of the gaurlvita is the
same1,
l Cp. XI. 5. 13 sqq.
18. There is the kraunca (-sfiman) l.
l Gram. XVT. 1. 15 (13 and 14 also are kraunca, but the last of the three is
required as it must be aidam) composed on SV. I. 646.
19. The kraunca is the voice, the twelve-day rite is the voice ; so
they chant the voice (the kraunca) in the voice (the twelve-day rite),
for the prevalence of the sacrifice l.
1 About the kraunca, wo read in the Jaim. br. (III. 32, Auswahl No.
173) : ' Kruno of the Angiras-olan obtained a day that was wya, as it were
(the word must have the same meaning as eaya of our Brahmana XIII. 9. 11,
XIII. 11. 20); iaya, as it were, is this second day; therefore, the kraufloa is
applied on the second day. There was (then) only one single day. This Kruno
of the Angiras-olan desired: 'May I form a (second) day out of the (now only
existent) day. He saw this samari and practised it in lauding. Thereupon* he
formed a (second) day out of the (single) day.. .It is this day, forsooth, that the
xi. 10. 15.— XI. 11. 3. 269
Angiras Krunc by drinking discriminates. As to the usual saying : * the Krufto (or
curlew) discriminates the milk, in drinking ', it is not the curlew that discriminates
(the milk from the water), but it is the Angiras Krunc who in drinking discrimi-
nates the (second) day from the (only existent) day '. Cp. Vaj. Samh. XIX. 73 :
adbhydfy kslram vyapibat kruhfi afigiraso dhiya.
20. There is the yama (saman) (the chant of Yama) l.
1 GrSm. XVI. 2. 18 composed on SV. I. 557; there are many yamasamans,
but this one is, as it must be, svara (ed. Calc. Vol. II, page, 181).
21. By means of this (saman), Yama obtained the unassailable
sovereignty over yonder world. He who in landing uses the chant of
Yama, obtains the unassailable sovereignty over yonder world.
22. By means of this (saman) Yam! brought Yama to the world of
heaven * ; (PO it is) for beholding the world of heaven. He who in
lauding applies (it), does not fall from the world of heaven. — The stoma
(has been given) 2.
1 The myth of Yama who died first and left his mourning sister and wife
behind, is well known, see e.g., Maitr. Samh. I. 5. 12 : 81. 2.
2 See note 3 on XT. 7. 8.
XI. 11.
(The uktha-lauds of the second day.)
1. (The verses beginning:) 'Come hither, I will gladly sing to
thee ' * contain (the words) ' come hither ' : for calling near the third
day, and for the sake of connection.
i SV. 1. 7=RS. VI. 16. 16-18=SV. II. 55-57.
2. That part of the sacrifice, which consists of the uktha(laud)s,
is a cutting, as it were * ; that it contains (the word) * hither ' 2, is for the
sake of congruence.
1 It is a separate piece in so far as it follows on the agnistoma-saman, which
ends the normal jyotistoma.
2 The preposition 5 in ehi, first word of SV. I. 7.
3. (The verses beginning:) 'For thus art thou a hero'1 are
(verses) saying the same 2: * let it thus be here '.
1 SV. I. 232=RS. VIII. 92. 28-30=SV. II. 174-176.
2 By the word eva (' thus '), which occurs in several of the verse-quarters.
270 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. (The verses) : 'All (songs) have caused Indra to grow1', for
they 2 throve at that time ; by means of this (verse) they make the
Sacrificer thrive.
1 SV. I. 343=£S. I. 11. l-3=SV. II. 177-179.
2 The Gods, according to Say ana ; cp. XII. 12. 2. For this expression the
Jaim. br. has only : vrddharp, hy etad ahar yad barhatam.
5. There is the sakama^va (saman)1: in order to conquer the
ukthas, in order to stride on them.
1 See note 2 on VIII. 8. 4 (chanted here on the same verses).
6. For by means of this (saman) they, at the beginning, conquered
the ukthas and strode on them *.
1 As set forth in VIII. 8. 1-5.
7. There is the amahlyava(-sanian) ; a success (or • arranging } ?)
and food are brought about in (verses) which say the same l : ' let it
thus be here'2.
1 Gram. VI. 1. 25 composed on SV. I. 232, chanted on SV. II. 174-176
This amahlyava must be taken here because it must be nidhanavat.
2 Cp. § 3. The purport is not quite clear.
8. This day verily expresses the nobility1; in that it is a fifteen-
fold (stoma) and the Brahman's chant 2 is performed on gayatrl (-verses) 8,
he brings in union the priesthood and the nobility : he places the
priesthood before the nobility and makes nobility and peasantry follow-
ing after (and dependent on) the priesthood.
1 As being pancada^a, cp. VI. 1. 8.
2 The SmahTyava on the gayatrfs SV. II. 174-176.
3 The paficadada stoma is connected with nobility, thegayatri with priesthood
(VI. 1. 6), both are here taken together and thus a union of both is caused.
9. The former (the first) day is the priesthood x, the second day
is the nobility2; in that the Brahman's chant8 is performed on
gayatrl (-verses) 8, he causes the priesthood to flourish by fame, for the
gayatrl is the priesthood.
1 Because it is a gnyatri-dfly and a trivrt-day, cp. VI. 1. 6, 8.
2 Because it is a tristubh-day and a pancadaga-day, I.e.
3 See note 2 on § 8.
xi. 11. 4.— xii. 1. 2. 271
10. Therefore it (viz., the Brahman's chant) is performed on (verses)
that say the same 19 for the cause of flourishing.
1 Cp. note 2 on § 3.
11. There are the two astadamstra (-samans) l.
1 Gram. IX. 1. 20 and 21 composed on SV. I. 343; both samans being aida, it
is not apparent from the Brahmana, which of the two is intended ; according to
the later sources it is the first ; cp. below, XII. 9. 13.
12. By means of (the stobha): aiydhai1 Indra slew Vrtra, by
means of: aiyadau hova* he brought him down; these two Damans are
victorious (and) powerful.
4 5
1 The stobha of the first astadarnstra : aiynha i.
5i' 4r 4r 5 5
2 The stobha of 1 he second : aiyadau-ho* 6 va.
13. Vigour and strength he gains by means of these two (samans).
14. Fifteen fold (fifteen- versed) is the stoma; in vigour (and)
strength he thereby is firmly established. The fifteen fold (stoma) is
vigour (and) strength *.
l Cp. XI. 6. 10, 11.
TWELFTH CHAPTER.
(Prsthya six-day period of the twelve-
day-rite. )
(Third day.)
XII. 1.
(Out-of-doors-laud of the third day.)
1. (The verses beginning :) 'By * fiercely brilliant lustre ' l are the
opening (tristichs) of the third day.
i Cp. note 1 on VI. 9. 24.
2. The gayatrl is ' fiercely brilliant ', the tristubh is ' loudly sound-
ing ', the jagati is ' mixed with milk ' l. (In taking this tristich as open-
ing one), he lays hold of the three characteristics2: in order that the
three-day period may not slip off.
272 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 davidyut atya ruca p a ri a | o b h a nt y a kfpa / somafy fabra
gavo tirah , cp. notes 1-3 on VI. 9. 26. The jagatl is « mixed with milk '
because the trtiyasavana, which is jSgata, contains the offering of the aavr.
A different explanation is given on VI. 9. 25.
2 The first day is gayatra, the second traistubha, the third jagata.
3. (The tristich beginning :) ' These soma-drops have been effused n
is the corresponding one (the antistrophe).
1 Cp. note 1 on VI. 9. 13.
4. By (the word) ' these* Prajapati created the Gods; by 'have
been effused', the men; by ' soma-drops ' the Fathers1. To this he
thereby refers 2.
1 So far this § is identical with VI. 9. 15.
2 ? tad eva tad abhivadati.
5. And, moreover, after the former characteristic he speaks the
latter characteristic. That he speaks after the former characteristic
the latter characteristic is the reason wby the corresponding tristich
is called anurupa. A son resembling himself gets he who knows this1.
1 This § is identical with XI 6. 4-5.
6. The stotriya and the anurupa are tristichs, for retaining the
breathings.
i Cp. XI. 6. 6.
7, S. The tristich (beginning :) ' The king with prayers is besought,
being clarified, in man, to go through the intermediate region'1
has the intermediate region as its deity ; the third day has the inter-
mediate region as its deity 2 ; to this he thereby refers.
1 SV. II. 183, 184, 18 5=RS. IX. 64. 16, 18, 17.
2 This statement is a consequence of the fact that the first, or rathantara-day,
is identified with earth, the second or brhat-day, with heaven.
9. There is a pentastich ; the pankti(-verse) has five verse-
quarters, the food is five fold 2 : for retaining food.
1 SV. II. 186, 1»7, 188, 189, 1 9 0 = RS. IX. 48. I, 2, 3, 5 , 4.
2 atyam, peyam, khadyam, lehyam, cosyam, Sayana on XII. 4. 6.
10. A tristich is the last l ; with which breath they start, in that
they break up (finish the laud) 2.
l SV. II. 19l-193=RS. IX. 64. 13-16.
« Identical with XI. 6.8, 0.
xii. 1. 3.— xii. 2. 7. 273
11. Seventeen fold (or ' seven teen-versed ') is the stoma, for gaining
a firm support, for procreating1.
1 Because PrajSpati IB aaptadatia.
XII. 2.
(The ajya- lauds of the third day,)
1. (The tristich beginning:) * Agni is kindled by Agni ' 1, is the
ajya- (laud) addressed to Agni 2.
1 SV. II. 194, 195, 196=$S. 12. 6 , 8 , 9 .
2 The first or hotur Hjyam.
2. In view of the two former days which are kindled, he thereby
kindles the third day \
1 Which, at least, has the instrumental agnina for its characteristic, op. X.
7. 1.
3. (The tristich beginning:) * Mitra of holy might I call for'1
is the rathantara-like (ajya- laud)2 addressed to Mitra and Varuna3.
1 SV. II. 197-199=RS. I. 2, 7-9.
2 This is explained in the next § .
8 The second ajya running parallel to the dastra of the Maitr&varuna.
4. ' I call for thee' is the characteristic of the rathantara l.
1 Because the verses on which the rathantara is chanted (8V. TL 30,31)
oontain the words : * rich in cows we call for thee'.
5. The vairupa is cryptically (equal to) the rathantara1. He
thereby displays the characteristic of the rathantara.
1 This remark is made, because, the ajyalauds being rathantara-like, we
expect also the rathantarasaman as first prsthastotra, whilst on this day the
vairupa is used, not the rathantara. The vairupa can be identified in a sense
with the rathantara, as it is its garbha, op. Ait. br. IV. 28. 1.
6. (The tristich beginning:) 'For together with Indra thou art
seen l ' is (the ajya-laud) addressed to Indra.
l SV. II. 200, 201, 202=JRS. L 6. 7 , 4 , 5 ; with this agrees AsV. VII 2. 3,
but according to 6ankh. (XIL 1. 4) $S. I. 6, 7, 8, 9 are used. May we infer from
this that the uttarSrcika was known to JUval&yana, but not to &£nkhayana ?
7. Together, as it were, (once upon a time) these worlds were
seen1; the third day has the intermediate region as its deity2; to this
he thereby alludes.
18
274 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
1 Cp. VII. 10. 1.
2 Cp. note 2 on XII. 1. 8; in chanting on aarp. .drksase he (the chanter) makes
implicit mention also of the antariksa.
8. (The tristichs beginning :) * These two I call for, whose l ', is the
rathantara-like (ajya-laud) addressed to Indra and Agni.
i SV. II. 203-205=^8. VI. 60. 4-6.
9. 'I call for' is the characteristic of the rathantara1; the
vairupa is cryptically the rathantara ; he thereby displays the charac-
teristic of the rathantara2. — The stoma (is given)2.
1 This is identical with §§ 4 and 5.
2 Cp. XII. 1. 11.
XII. 3.
(The midday -pavamana-laud of the third
day.)
1. ' On high (ucca) born of thy plant' l (andhas) is the gayatrt.
l 8V. L 467=$S. IX. 61. 10, 12, ll=SV. II. 22-24.
2. An ascent ('containing the word ' up ', ut), forsooth, is the
third day1, this he thereby expresses.
t As it follows, higher up, after the first two days, and cp. X. 6. 3.
3. It (the verse) contains (the word) * plant', the plant, forsooth,
is the day1 : it is the laying hold of the day.
1 Because this day is upward, and the plants grow upward ?
4. (The verses beginning:) ' The living somas. unto ' (abhi) A.
i SV. 1. 5I8=$S. IX. 107, 14-16 (var. read.)=SV. IT. 206-208.
5. ' Unto ' is the characteristic of the rathantara *, ' great ' 2 of the
brhat; he undertakes (s applies') the characteristic of both (rathantara
and brhat) together, for this (third) day is (equal) to both these aspects
(varna).
1 Which begins abhi tva 6ura.
2 In the words of SV. II. 207 : raja deva rtam brhat,
' 6. ' Three words are uttered by the running one l ' is the charac-
teristic of the third day 2 ; thereby he lays hold on the third day.
1 SV. I. 525=$S. IX. 97. 34-36=SV. II. 209-211.
2 Because of the word ' three ', cp. X. 6. 3.
xn. 2. 8.— xii. 3. 15. 276
7. Being tristubhs they (these verses) are Jagatls by their charac-
teristic l ; for this day is a jagatl-day.
1 Solely by the word ' three ', which belongs to the third day, which i&jagata.
8. There is the gayatra (-chant) ; the brahmana of the gayatra is
the same1.
l Cp. VII. 1. 1 sqq.
9. There is the vaistambha (-saman) l.
1 Gram. XIII. 1. 11, compo8ed on SV. I. 471, called also ksullakavaiatambham.
10. This day (once upon a time) collapsed ; by means of the
vaistambhas1 the Gods fixed (its) different (parts) (vi-stambh) ; that
is the cause, why they are called the vaistambhas.
1 The plural is strange ; there are either two or one vaistambha. The Jaiin.
br. speaks of them, in the dual.
11. They undertake (apply) as finale the word 'quarters'1, for
propping the quarters.
)j 5
1 The nidhana of this saman is : dV234 Stith ; cp. X. 6. 3.
12. There is the paurumadga (-saman) l.
1 (Iram. I. 2. 32 composed on SV. I. 39.
13. When this day collapsed1, it was pursued by the ogres; the
Gods, by means of the paurumadga2, repelled the ogres from it. He
who in lauding uses the paurumadga, repels his evil lot.
1 Cp. § 10.
2 In the Jaim. br. (Ill 43) the saman is seen by Purumudga an Angiras, who
wished for cattle. The name of the saman there is paurumudga.
14. The Gods and the Asuras were contending The Gods by
means of the paurumadga destroyed their boroughs. Because they
destroyed (or ' made sink') their boroughs (puro9 majjayan) *. therefore
it is called paurumadga. His hurtful rival he destroys by (lauding
with) this (saman).
1 In the Jaim. br. the derivation of the name rests on the pun : tad yat (
(samudreYmajjaijama, tad v eva paurumudgasya paurumudgatvam.
15. There is the gautama (-saman).
i Gram II. 1 . 1 ; there are several gautamasamans, but see §17.
276 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
16. The brahman a of the gautama (-saman) is the same T.
i See XI. 5. 22, 23.
17. It is the one which has a stobha on both sides1, for so is the
characteristic of this day2.
1 The first verse-quarter is enclosed by the stobha ha u, see SV,, ed. Calcutta,
Vol. I, page 162.
2 SeeX. 9. 1, note 3.
18. There is the antariksa (-saman) l.
1 Aranyegeyagana I. 1. 9, composed on SV. I. 239.
19. The third day has the intermediate region for its deity l ; in
the intermediate region (= on the third day) they laud with the 'in-
termediate region' (the antariksasaman), in order to get a firm footing2.
1 Cp. note 2 on XII. 1. 7, 8.
2 Because of the verses on which it is chanted (SV. II. 206-208), the last of
which is a virSj of two verse-quarters. On the antariksa cp. Jaim. br. III. 45 :
tasyobhayatah padarp paris^obhayanty antarikeasya rupam : ubhayata iva hidam
antariksa^ paristubdham abhyam lokabhyam.
20. There is the kanva (-saman) with (the syllable) as as finale 1.
l Gram. VII. 1. 28 composed on SV. I. 261 ; finale : 5,*345*.
21. (The syllable) as is the characteristic of the rathantara1, has
of the brhat1; they thereby (i.e., in chanting as as nidhana) undertake
(' apply ') a third characteristic : for the sake of flourishing.
1 Cp. vn. 6. 11.
2 The syllable as has three moras and the number three is the rupa of the third
day, see X. 6.3.
22. There is the (chant called) < the united yell of the Angirases '
(angirasam sarpkrosa) 1.
l Gram. XV. 2. 3 ; there are on SV. L 525 three samkroSas, but only the
third is svaram, see SV. ed. Calcutta, Vol. II, page 113 as compared with Vol. TIT,
page 430.
23. By means of this (saman), all yelling together1, the Angirases
went to the world of heaven : it is for beholding the world of heaven ;
he who in lauding uses it, falls not from the world of heaven. — The
sterna (is given) 2.
xii. 3. 16.— xii. 4. 4. 277
1 Some of them calling loudly the stobha of one of the samkroSasSmans.
others answering them with the stobha of the other, according to the .Taim. br.
III. 47 : hiititi ca ha khalu va ete samanl prati6ruiti ca ho ye ho va ha ho ity evanena-
figiraso 'hvayan ha va o va ity etena pratyatirnvan.
2 See XII. 1. 11.
XII. 4.
(The prstha-lauds of the third day.)
1. (The verses beginning:) 'If thou hadst, o Indra. a hundred
heavens1 ' contain (the word) ' hundred '.
i SV. 1.278=^8. VIII. 20. 5-6=SV. II. 212-213. The plural is used, although ue
have to do with a pragatha, because, in chanting, the two verses are made three.
2. Possessed of hundred and thousand is the characteristic of
cattle l ; the characteristic of cattle he retains through these (verses).
1 i.e., strongly multiplying themselves.
3. (The verses beginning:) 'We with the soma thee1 ' are sato-
brhatl (verses) 2 ; (in chanting on these) he steps on to a larger metre3 :
in order not to fall down 4.
1 SV. I. 261 =RS. VIII. 33. 1-3=SV. II. 214-216.
2 How these brhatl-verses can be designated as satobrhatis is not clear to me;
the same difficulty in XII. 4. 22, XIII. 10. 1, XVII. 1. 11. See Nidanasutra I, 2
(end) : barhatam api trcam satobrhatya ity evacaksate yatha vayam gha tva suta-
vanta iti (this is precisely the verse of this passage). On the Nidftna -passage cp.
Weber in Indische Studien, Vol. VIII, pages 45, 46.
3 From the brhati of 36 syllables unto the aatobrhati of 40 syllables.
4 By getting a larger base.
4. (There are the verses beginning:) 'The swift one wishes to
gain victory with Purandhi as his joiner; by a song of praise I bring
unto you (a vah .'. name) the much summoned Indra ' l ; the word ' help-
ing ' (is) contained (in them) 2 ; raised up, as it were 8, is the third day ;
in that there is this word ' helping ', he thereby firmly establishes this
day.
1 SV. I. 238=?S. VII. 32. 20-21=SV. II. 217-218.
2 As if a (the preposition) and vah (the enclitic of tvam] were equivalent to
avad, a participle of avati \
3 The riipa of the third day is ' up ' (ud), cp. X. 6. 3.
278 THE BRAHMAN A OF TWENTY B1VB CHAPTERS.
5. The vairupa (-saman) of five finales1 is theprstha ( laud)2 : for
propping the quarters 8.
1 Aranyegeyagana I. 1.3, composed on SV. I. 278, see SV. ed. Calcutta, Vol.
II, page 388 ; the five finales are: dtiani, vi£amf has, atva ittdumatf, it ida.
2 The first or hotuh prsthastotra.
3 The four quarters and the zenith (five nidhanaa !). Where these midhanas
in chanting are to be produced, is taught by the sutrakara (Laty. VTI. 5. 15-17),
and cp. Nidanasutra III, 11 middle.
6. The pankti has five verse-quarters l ; food is five fold : for
retaining food.
1 The connection with the preceding sentence is perhaps this, that the four-
footed brhati and aatobrhati of SV. IE. 212, 213 are transformed into panktis, by
adding the nidbanas ativa £i£umati, etc.
2 Op. note 2 on XII. 1. 9.
7. The vairupa is the quarters ' chant, for by it he refers to the
quarters *.
1 By the nidhana dMam, see note 1 on § 5.
8. Further, in that it is of five finales thereby (it belongs) to the
seasons, for five in number are the seasons.
9. By the seasons and the quarters, verily, these worlds are
enveloped * ; in both of them he firmly establishes the Sacrificer ; after
the firm establishment (in them) of the Sacrificer, the Udgatr, who,
knowing this, uses in lauding the vairupa, is firmly established (in
them).
1 Strictly speaking, only by the quarters.
10. It has (the word) * quarter ', for repelling the rival \
1 Whom he thereby excludes from the quarters, so that he must die.
11. As finale they undertake (' apply ') : 'the quarter, the
peasantry l * : for propping the quarters.
1 The nidhana disam vtiam.
12. After the (finale indicating the) quarters they undertake
(' aPPty ') tne finale *«* ; thereby it (the chant) is brhat-like1.
1 For the nidhana of the brhat see VII. 6. 11.
XII. 4 5.— xn. 4. 17. 279
13. This world (the earth) is rathantara-like, yonder world (the
sky) is brhat-like ; by means of the characteristic of rathantara and
brhat1. he gains2 both the worlds.
1 In $ 12 has been said only that the vairupa by its finale has is brhat like
but we must keep in mind that the nidhana of rathantara and brhat is reported to
have once been the same (VT1. 6. 11) and, moreover, the vairupa is sprung from the
rathantara.
2 aparadhnoti is used here with a meaning opposed to the ordinary one.
14. Rathantara and brhat are the bullocks that convey the Sacri-
ficer to the Gods ; these he yokes now l : in order to reach the world of
heaven
1 Through the vairupa, the nidhana of which is equal to that of rathantara
and brhat.
15. There is the (finale) containing (the word) 'horse'1: for the
sake of procreation.
1 The nidhana atva JMumati : ' the mare with its foal.
16. As a frog makes at (' croakes ') *, so they undertake (-pro-
duce ') the finale : for the sake of unimpaired vigour.
1 Perhaps this means (cp. 'for the sake of unimpaired vigour ') ' with equal
strength, with unexhausted strength of tone '. About this passage the Nidanasutra
(TIT 11) remarks: atha vairtipe vadati : yatha manduka at karoty evam nidhanam
upayantlti; kasyedam brahmanam syad iti ? krta rathantarldflkrta barhatlti kautsas,
tad idam akrtakaram brahmanam ardhedabrahmanatfi syad iti; pancamedeyain
pratyahrta bhavatUi gautamas, tarn, paroksikrtyabhivyahareyur, evam paftcame 'hany
ayatayama bhavactti ; tad apy evam brahmanam bhavaty : ayatayamataya iti ; tatra
kah parokslbh&va ity ; akaratakarau va kuryur ikaranakarau vaivarn ekavarnavi-
hara, ikaram tv evayikarlkuryur, etasmin parokeibhdva upalabhyata iti. The corres-
ponding passage of the Jaim. br. (ITT 49) runs : sa yatha mandfika it kuryad
evam artet kuryat, tena paftcamam ahar ayatayama kriyate.
17. There are twelve characteristics (in the vairupa) 1 ; the year
consists of twelve months ; in the year he (by these) is firmly estab-
lished.
1 I read : dvada£a vai rupani but it is difficult to explain which parts of the
s&man our author has in mind. If we read dvadada vairupani bhavanti, the sense
is: * there are twelve vairupasamans.' To this interpretation seems to point
the NidSnasutra (III. 11): atha khalv aha: dvadada vairupani bhavantiti ; kasye-
darp brahmanam syad iti ? samvatsarabrahmanam ity ahuh : samvatsare dvadata
krtvo hotrsama bhavati. The Anupadasutra, on the other side, seems to favour my
explanation, but the text is too corrupt for citation.
280 THE BBAHMANA OF TWENTY FIVE CHAPTERS.
18. Multiform is the year l, multiform is food2; (so it serves) for
retaining food.
1 By its twelve months, its twenty-four half -months, its tive (or six) seasons.
2 As consisting of rice, barley, etc.
19. The great vaistambha (-saman1) is the Brahman's chant2 : for
retaining food s.
1 Gram. VII. 1. 31, composed on SV. I. 261.
2 Or third pratha-laud.
* See the next §.
20. When a person eats food, then he is internally supported
(vistabdha).
21. The (word) * quarters ' they undertake (' apply ') as finale l : for
propping the quarters.
1 The nidhana (see SV. ed. Calcutta, vol. I. page 542) is : di 234 3 ah.
22. They chant (it) on satobrhatl (-verses)1, for counterpoising the
two preceding days 2.
1 Cp. note 2 on XII. 4. 3.
2 On the first two days the Brahman's saman is chanted on brhatl -vetoes, here
on quasi- satobrhatl s; here, then, it is chanted on- (seemingly) larger verses.
23. The raurava (-saman) 1 is the Acchavaka's chant2.
1 Gram. XIV. 1. 35 composed on SV. I. 511, chanted on SV. IL 217, 218
(aidam) (See SV. ed. Calcutta, Vol. II, page 76).
2 Or the fourth prttha-laud.
24. Agni, forsooth, is burning (rura) l, Agni is Rudra.
1 Cp. VII. 5. 10.
2 Cp. TS. VI. 3. 5. 1 : rudro va eaa yad agnih and $S. III. 2.5.
25. It is Agni who (as Rudra ?) causes the cattle to go forth from
him, from whom it goes forth, it is Agni who causes the cattle to
approach him, whom it approaches.
26. Constantly the cattle approaches him, who, knowing this, lauds
with the raurava (-saman) 1.
1 Because this chant is the cattle, VIL 6. 8.
27. It has an idd preceded and followed by a stobha l ; for such
is the characteristic of the third day l. — The stoma (is given)2.
1 See note 3 on X. 11. 1.
2 Cp. XII. 1. 11.
xn. 4. 18.— xn. 5. 7. 281
XII 5.
(The arbhavapavamana-laud of the third
day . )
1. (The verses beginning :) 'Three voices go up1' (contain)
the characteristic of the third day 2 ; thereby they lay hold on the third
day.
* 8V. I. 471 =RS. IX. 33. 4-6=SV. II. 219-221.
2 See X. 6. 3 (by the words ut and tri).
2. Containing the words ' up ' and ' three ' is the third day ; this
(day) he thereby addresses.
3. (The verses beginning:) < Press ye (the soma), sprinkle ye
around ' l contain the word ' around ' (pari).
1 8V. I, 580=$S. IX. 168. 7-8=SV. II. 744-745.
4. The third day is the end1; these (verses) (serve) to close
(pary apti) it.
1 Of the three-day period, when in itself constitutes a whole.
5. (There are the verses beginning) : ' Ye friends, be ye seated
down'1; raised up, as it were, is the third day2: by saying: 'be ye
seated down ' he firmly establishes the day3.
1 SV. I. 568=RS. IX. 104. 1-3 =SV. II. 607-509.
2 Cp. note 3 011 XII. 4. 4.
3 It is remarkable that the uttararcika gives these verses (507-509) later on
and not in this context, whereas the JaiminTyas have them, but only the first of
each pragatha, in their right place, see Jaim. Sa nh. III. 20. 5-6, page 67 of the
edition. This inaccuracy of the dtascouast's is perhaps due to the fact, that here,
on the third day, only the first verses of each pragStha are used for the s&mans
(kakubh and usnih).
6. (The verses beginning :) ' The pressed out, most sweet ' 1, being
anustubhs, are, by their characteristic, Jagatis2, for this day is a jagatl-
day.
1 SV. I. 547=$S. IX. 101. 4-6=SV. II. 222-224.
2 Because, according to Sayana, the words ' most sweet ' point to the evening
service, which also is jagata and also ' most sweet ' by the pouring out of the asir.
7. (Then there are the verses beginning :) f The strainer is stretch-
ed out for thee, o Lord of sacred lore ' l.
l SV. I. 565=RS. IX. 83. 1-3=SV. II. 225-227 (var. read.).
282 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. Stretched out, as it were, is this intermediate region, between
these two l ; the third day has the intermediate region as deity 2 ; this
he thereby addresses.
1 Between heaven and earth.
2 Cp. note 2 on XI L. 1. 8.
9. There is the gayatra (-saman). The brahmana of the gayatra
is the same1.
i VII. 1. 1 sqq.
10. There is the pasthauha (-saman) l.
i Gr5m. XIIT. I. 12, composed on SV. I. 471 ; for the identification cp. § 11.
11. Pasthavah of the clan of the Angirases heard the voice of the
fourth day1 speaking this (saman)2. He undertook ('applied') the
finale : ' hey, Voice ' ! and so this day had been expressed by him.
ji i
1 The nidhana of this saman (see SV. ed. Calcutta, Vol. Tl, page 18) is ha o
2 \ a 11 11
va [ o va 2345 ; as usual, the melodic interjection va is identified with vak (fc Voice/
« Word'). By this nidhana (ho vakl) the fourth day (the second triratra) comes to
be mystically connected with the third day (cp. note 1 on X. 5. 10).
2 The instrumental etena in the words etena. .. .caturthasyahno naram nadanfim
upasrnot belongs to vadantim, the construction is analogous to that of f>tu.
12. There is * the chant of the Voice ' (vacas sama) \
l GrSm. XVTT. 2. 15 composed on SV. J. 580; probably here a svaram sama is
required.
13. The twelve-day rite is the voice * : in the voice (or • during the
twelve-day rite ') they laud with the voice (the vacassaman) : for the
prevalence of the sacrifice.
i Cp. XI. 10. 19.
14. The Niakirlyas1 (once upon a time) performed a sacrificial
session ; they did not know the (practice of the) third day ; chanting
this melody 2, the Voice came drifting near to them ; through it (i.e ,
this saman) they learned the (practice of the) third day. They paid :
* She forsooth, has caused us to behold the third day '. This (melody)
is a (means of) beholding the third day.
i In the Jaim. br. (III. 62) they are called nifkaryadevah, read : niskarySh ;
II. 357 occur the niskaraniyab. As Sayana derives the name niskiriya from niakara,
the name is probably niskariya.
xii. 5. 8.— xn. 5. 21. 283
2 tan etat sama gayamana vag upaplavata, SSyana interprets gayamanan, but
gayamana only is right, cp. also Jaim. br. TIL 52 : tan vak sama gayamanopapfavata.
15. There is the s'aukta (-sSman) l.
1 Gram. XVII. 1. 16, composed on SV. I. 568 (there are five Sauktaaamans, but
here, as it seems, a nidhanavat sama is required).
16. $ukti of the Angiras clan by means of this (saman) beheld
straightway the world of heaven ; (so it serves) for beholding the world
of heaven. He who lauds (with it) falls not from the world of heaven.
17. There is the gaurlvita (-saman)1; the brahmana of the
gaurlvita is the same 2.
1 Gram. V. 1. 22, composed on SV. I. 168 (svaram), chanted on SV. IT. 222-
224.
2 Cp. XT. 5. 14-20.
18. There is the melody of Tvastr's daughters (tvastri saman) 1.
1 GrSm. XVI. 1. 16, composed on SV. I. 547, see SV. ed. Calcutta vol. TI, page
155 ; there are two s§mans of this name, but the madhyenidhanam sama is required ;
according to the Arseyakalpa the trinidhanam.
19. When Indra was suffering from a disease of the eyes, the
(other) beings could not cause him to sleep, (but) the daughters of
Tvastr by means of this melody brought sleep to him, for such had
been their wish at that moment.
20. Wish granting is the tvastrisaman ; he (who applies it) gets
(the fulfilment of) his wish.
21. Indra, being afraid of Vrtra, entered a cow 1. About him the
daughters of Tvastr said : * Let us produce (him) '. By means of these
melodies2 they produced him8. They perform the sacrificial session
(wishing) : * Let us be (re)produced.' They are (re)produced.
1 It is a well-known trait of the Indra-myth that after the slaying of Vrtra the
God hides himself, e.gr., in ihe ^ater, FCC, for instance, TS. II. 6. 3. 6, Sat. br. VII.
4. 1. 13. For the rest, Indra is known to delight in songs: Sat. br. III. 6. 1. 24.
2 The plural because the chant of one of the many s am ana of this name is
optional (?).
8 The Jaim. br., not containing the legend of Tvastr's daughters, has at III 19
a legend similar to the one given above in § 21 : ' Indra, having hurled his thunder-
bolt on Vrtra, entered the cows, thinking: 'I have missed him'; these wished:
4 may we give birth to Indra'; they eaw theee tvestn-semans* (etcni eamani}.
Furtheron the tv&Btris are designated as the cattle: pa£avo vai t
284 THE BR4HMANA OF TWENTY FIVE CHAPTERS.
22. There is the arista (-saman) 1.
1 Aranyegeyagana I. 1. 11, composed on 8V. I. 565, chanted here on SV. II.
226-227.
23. The Gods and the Asuras were contending ; whom they Mew of
the Gods, that one did not come to life again, whom (they slew) of the
Asuras, that one came to life again. The Gods performed austerities ;
they saw that arista(-saman) ; thereupon whom they slew of the Gods,
that one came to life again, whom of the Asuras, that one did not
come to life again *. (Because they now thought :) * We have through
this (saman) come out unharmed ' (narisama), therefore it is called
arista ('free from harm '). The arista is applied at the end (of the
arbhava-pavamana-laud) in order to be free from harm.
1 A similar legend of the reviving of the slain Gods is found in Sat. br. II. ft.
1.1: atha yan evaisam tasmint samgrame 'yhnama tan pitryajftena samairayanta .
24. It has a triple Ida l : to support the three-day period.
3i 4 5r 3r 4r 5r 3
1 ho ida I ho ida \ ho 2345 i \ da.
25. The last ida they undertake, (i.e., ' chant ') ' running 1 ' for con-
necting the fourth day. — The stoma (is given) 2.
1 'Swiftly', not extended, not lengthened; the term dravantlm id/im seems
not to have the technical meaning of dravadidv (XII. 11. 1).
2 See XII. 1. 11.
XII. 6.
(The uktha-lauds of the third day.)
1. (There are the verses beginning:) 'Sing ye unto the very
great one ' *.
l SV. I. 107=RS. VII. 103. 8-9=SV. II. 228-229.
2. By (the words) 'sing ye' the characteristic of power is brought
about \
1 According to Say ana, because mighty princes have many singers at their
court.
3. (There are the verses beginning:) 'This intoxicating draught
we announce to thee'1; possessed of intoxicating draught, possessed of
pith is the afternoon service; he thereby puts (into it) intoxicating
draught (and) pith.
1 SV. L 383=RS. VIII. 15. 4-6=SV. II. 230-232.
xn. 5. 22.— xii, 6. 11. 285
4. (The verses beginning :) * Hear thou the summons of Tirascl l '
is (are) for hearing only.
5. There is the pramamhisthlya (-saman) 1.
1 Gram. III. 1. 26, composed on SV. I. 107 (first of the three samans of this
name, it must be svaram.)
6. By means of the pramamhisthlya, Indra hurled his thunder-
holt on Vrtra and cast him down. One who has a rival should intro-
duce the uktha (-laud)s with the pramamhisthlya; he casts down his
rival and himself fares better.
7. There is harivarna( -saman) 1.
1 Gram. X. 1. 34, composed on SV. I. 383 (there are four samans of this
name, but the last is required, because this only has the nidhana mentioned in § 9,
&C0 SV. ed. Calcutta. Vol. I, page 789).
8, 9. Indra and the Asuric Namuci made an agreement : * of us
two not (one) shall kill the other either by night or by day, either
with (what is) wet or (what is) dry '. Indra cut off his head at dawn
before sunrise with foam of water l ; what is at dawn before sunrise, is
neither by night nor by day, and foam of water is neither wet nor
dry. This head, a greater evil 2, (than the unslain himself had
been) rolled after him, (calling out) : e Man -slayer, thou hast cheated,
thou hast cheated ! ' Neither by verse nor by chant could he repel it
(this head) 3, (but) by means of the finale of the harivarna-(saman) 4
he repelled it.
1 Perhaps the plates of the ray, the nadlslsa of Kaus". sutra VIII. 18, which
is equivalent to nadlphena ; this material is, it seems, used also for washing the
hands.
2 papiyam, remarkable form instead of papiyas. Sayana connects it with
vacam (his bhasya is printed by error partly under § 6). The translation of
Hopkins in his paper * Gods and Saints of the great Brahmana' (Transactions of
the Conn. Ac. of Arts and Sciences, Vol. XV, page 47) is partly wrong.
3 On this legend cp. Maitr. Samh. IV. 3. 4: 43. 7-13, TBr. I. 7. 1. 6-7, Sat. br.
XII. 7.3. 1.
"2 1 1111
4 The nidhana is : haridriya 2345m.
10. He who lauds with the harivarna (-saman) repels, by its finale,
distress and comes to fortune (Sriyam) and energy.
11. There is the tairascya (-saman) \
l Gram. IX. 2. 2, composed on SV. I. 346, see SV. ed. Calcutta, Vol. I, page
708.
286 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. When the Angirases went to the world of heaven, they were
pursued by Ogres. Tirascin of the Angiras clan ] circumambulated
them slantingly2 with this (saman); because he had circumambulated
them slantingly (liryaii), therefore it is called tairascya. It was, for-
sooth, the bad lot that pursued them ; this they repelled by means of
the tairascya (-saman). He who lauds with the tairascya (-saman)
repels his bad lot.
1 Read yato instead of yanto and tiraicy aftgirasas tiryau paryavaid ; yat tiryah
paryavait tat, etc. Against the mase. tirasry aftgirasah, the RS. (VT11 95. 4) points
to a female aftgirasl: tiradcl.
2 It is not clear which is the exact kind of manoeuvre executed by the Rsi :
the word tiryafi is taken into the text as it seems, simply to explain the origin
of the name. This is differently explained in the Jaim. br. (ITT. 56, cp. Auswahl
No. 175): 'The other (tods and Seers had gained the upward world, but Tira^ci
of the Yngiras-clan (tiraAcir ahgirasah) wished to gain the slanting worlds (Hra£co
lokan), whore the waters flow, where the wind blows, where sun, moon and stars
move. Ho saw tViis saman and by lauding with it he gained those worlds,' Fur-
ther on wo read that this same TirasSci gained men and cattle by apply iiig thi«
ohant. A third tale is as follows: 'When the Gods went up to the world of
heaven, they were pursued by the Ogres. They wished 1o repel these Ogres and
saw this chant. They made of it a god-stronghold (devapuram) and drew it across
(tiryak paryuuhan). By it they repelled the Ogres.'
13 The stoma is seventeenfold (seventeen-versed), for getting firm
support, for getting progeny.
(FOURTH DAY.)
XII. 7.
(Out-of-doors-laud of the fourth day.)
1. (The verses beginning:) 'Forth on thy behalf the mares,
•o Pavamana ' l are the opening (tristich) of the fourth day.
1 SV. II. 236, 237, 238,=RS. VJII. 86. 4, 6, 5 (with var. read.)
2. Now that the three-day period has been reached ('finished,
used up'), they start with the characteristic of the gayatri l : ' forth ' is
the characteristic of the gayatri 2.
1 The morning service as a rule, begins with gayatri verses; here are jagatls,
because the second three-day period i8 : jagalam, gayatram, traistubham.
2 Cp. X. 6. I.
xii. 6. 12.— -xii. 7. 10. 287
3, The opening (tristich) is (in) jagatl (-metre): the third day
is a jayati-day : from jagatl they step on to jagatl.
4 If the opening (tristich) were any other (than on jagatls), there
would be an adverseness or a conformity l.
1 The idea of conformity is difficult to grasp.
5. (The verses beginning :) ( The pavamana (soma) has produced l '
is the correspanding tristich (the antistrophe) 2.
1 SV. I[, 239-241 =EU3. IX. 61. 16-18 (var. read.)
2 That the stotriya is on jagatl, the anurupa on gayatn, is caused by the fact
that the author hero treats of the dvada4aha with transposed metres (vyudha-
dvad'.i9ah,i). In the s^mndh'i-dvaiasalvi all the days ought to begin with gfiyatr! ;
for the samrt(lh't-*adahi cp. Ar-ieyakalpa I. 9. a, page 14 of the printed text.
6 Containing (words derived from the root) jan is the fourth
day l ; he produces food, he produces the viraj 2, he produces the
twenty-one-fold stoma.
1 Cp. X. 6. 4.
2 Tho vmlj is food, and besides, the first prsthastotra of this day is the
vairaja-saman.
7. And, moreover, after the former characteristic he thereby
speaks the latter characteristic; that he speaks after the former charac-
teristic the latter characteristic, is the reason why the corresponding
(tristich) is called anurupa. A son resembling to him he gets, who
knows this l.
l Identical with XL 6. 4, 3.
8 The stotriya and the anuriipa are tristichs, for retaining the
breathings1,
i Cp. XI 6. <j.
9. There are two hexastichs1, for propping the (six) seasons.
l SV. II. 242-217=:RS. IX. 41. 1-6 (var.) ; SV. 11. 248-253=58. IX. 39. 1,2,
4, 3, 5, 6, (with var. read.). Whilst the verses are not indicated in tho Pane
br , the Jaim br. treats of them at length, as it does also of the verses mentioned
in§ 10
10. A tristich1 is the last; with which breath they start, in
that they break up (« finish the laud').— -The stoma is the twenty-
one-fold (or 'twenty-one versed '), for gaining a firm support. He
(thereby) gets a firm support.
l SV. II. 254-256=:RS. IX. 65. 1-3 (var.).
288 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XII. 8.
(The a J y a - 1 a u d s of the fourth day.)
1. (The verses beginning :) ' The protector of the people has been
born, the wakeful one ' l, are the ajya (-laud) addressed to Agni.
* 8V. II. 257, 258, 259=RS. IV. 11. I, 6, 2.
2. Containing (words derived from the root) jan is the fourth day ;
he produces food, he produces the viraj, he produces the twenty one-
fold stoma *.
1 Identical with XII. 7. (\.
3. (The verses beginning :) ' Here for both of you, o Mitra and
Varuna,'1 are the brhat-like2 (ajya-laud) addressed to Mitra and
Varuna.
1 SV. II. 260-262=RS. II. 41. 4-6.
2 This is explained in § 4.
4. The vairiipa is cryptically (equal to) the brhat l ; he thereby
brings to light (' displays ') the characteristic of the brhat.
1 Because, according to Aib. br. IV. 28. 3, the vairupa is the garbha of the
brhat.
5. (The verses beginning :) * Indra from the bones of Dadhyanc,' l
are the tristich related to Dadhyanc.
l SV. II. 263-265=RS. I. 84. 13-15.
6. Dadhyanc of the Angiras clan was the chaplain of the Gods l ;
the office of chaplain is the food of the brahman (the priest) ; (so these
verses serve) for retaining food.
1 For the version of the Jaimimyas cp. Journ. of the Amer. Or. Soc., Vol.
XVIII, page 17.
7. (The verses beginning :) ' For both of you, from this prayer/ l
are the (ajya-laud) addressed to Indra and Agni.
1 SV. II. 266-268=^8. VIII. 94. 1-3.
8. ' 0 Indra and Agni, the excellent praise, as rain from a cloud,
has come forth ' l — anustubh-like, forsooth, is the rain 2, anustubh-like is
the fourth day 3 : two united virajs he puts in 4, for the sake of food 6. —
The stoma (is given)6.
xii. 8. 1.— xii. 9. 6. 289
1 The second and third verse-quarters of SV. II. 266.
2 Because of a certain connection of the anu^tubh with vac, cp. X. 5. 10.
3 Because the anuftubh is the metre which, after the three (gayatrl, tristubh,
jagati), came into existence as the fourth, Ait. br. IV. 28. 6.
* So there are at this day two anu^tubhs (from tho rain and the rupa of this
day) ; if from the anintubh the two syllables, which are day and night, are not
taken into account, there are left over two virajs (each of 30 syllables).
5 annam virat, e.g., T Br. I. 6.3.4.
« See XII. 7. 10.
XII. 9.
(The midday- pavaraana-laud of
the fourth day.)
1. (The verse beginning:) ' Be clarified, thou who accomplisheet
energy' *, is the gayatrl : for the sake of accomplishment.
i SV. I. 434 = Rs. IX. 2.3. 1, 3, 2=SV. II. 269, 270, 271.
2. (The words) 'be clarified' are the characteristic of the brhat1,
for this day is a brhat-day.
1 The second day of the whole period, a brhat-day, begins equally with pava-
sra, XI. 6, 1 cp, however, ib. § 2.
2 Cp. note 1 on XII. 8. 4.
3. (There is the tristich :) ' In thy friendship, o Soma, day by day
I take the greatest joy, o Drop ! Many difficulties, o brown one, assault
me ; do thou pass beyond these hedges ' 1.
i SV. I. 516 = RS. IX. 107. 19-20 = SV. II. 272-273.
4. For they are passed beyond l- ' as birds, have we flown beyond ',
for they have flown beyond 2.
1 They are now passed over the first three -day period.
2 Last verse -quarter of SV. II. 273.
5. (There is the tristich beginning :) ' Being clarified he has step-
ped upon '*.
l SV. I. 488=RS. IX. 40. 1-3=SV. II. 274-276.
6. Being gayatrl (-verses) they (these) are tristubhs by their
characteristic 1 ; therefore, they are applied on the (proper) place of the
tristubh 2.
1 As containing the words vteva (SV. II. 274. b), vrsa (275.b), rayim (276, a)
Cp. X. 6. 2.
2 The last saman ol tho midday -pavamana is on tristubh -verses.
19
290 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. There is the gayatra (-saman). The brahmana of the gayatra
is the same l.
t Cp. VII, 1. 1, sqq.
8. There is the atharvana- (saman) with four finales a, for pro])ping
the four-day period 2.
1 Aranyegeyagana T. I. 23, composed on SV. I. 33, here chanted on SV. II.
i •; i -_! ijiiiii
269-271 ; its four finales are : avat, suvah, jyotih, 1234 5, see SV ed. Calcutta, Vol.
II, pat^e 400.
2 According to the Jtum. br. (III. 66), the Atharvans had gone to the world of^
heaven, situated ' above the falcon ', but here they found no firm support; they
saw this saman and by applying it they found a firm support in the world of heaven.
9. Of four verse-quarters is the anustubh, and the fourth day is
an anustubh- day 1.
1 And, therefore, this samnii with its four finales is commendable.
10. The samans seen by the Atharvans, forsooth, are medicine ] ;
he thus applies medicine.
1 We have apparently to think of the *ante-part (the -white magic') of the
Atharvaveda, op. Bloomfield, the Atharvnveda (in the ' Orundriss der Ar. phil.')
page S. Jaim. br (1. o.) : tad u hhenajam evct praynAcittir ; alharvabhir vai bhesajam
kurvanti.
11. There is the finale-wishing (saman) (nidhanakama)1.
1 Gram. IV. 2. 13, composed on SV. T. 152, called in Jnim. br. III. 67 nitlhana-
kamam vairajam.
12. One wish (only) he acquires by any other announced finale,
but this nidhanakama (-saman) (serves) for obtaining (the fulfilment
of) all wishes.
13. There is the astadarnstra (-Seaman).1
1 Gram. IX. 1. 20, 21 are both thus designated, cp. XI. 11. 11 ; here, according
to Sayana, the last of the two is required. According to Jaim. br. III. 07 it is
iirdhvelrtm.
14. The brahmana of the astadamstra is the same l.
i See XL 11. 12, 13.
15. There is the abhisava (-saman) (' bridle- chant ') 19 for support-
ing fche day.
i Gram. XIV. 2. 6, composed on SV. II. 512, here chanted on II. 272-273.
16. What is not sustained, that he sustains by means of a bridle.1
xii. 9. 7.— xii. 9. 20. 291
1 Besides the explanation ot the name as * bridle', the Jaim. hr. has also this,
that the saman was seen by Abhts*u, the son of SyavasVa, who wished that the
Gods might drink of his soma.-Sayana periphrases the word abhisn by tianku 'a peg*.
17. He chants it with ' repeated push* x, for such is the characteris-
tic of this day 2.
1 On anutunna and its translation see VI [J. 9. 13, X. 6. 4, XJ1. 10. 11. The
anutoda in this saman is the twice occurring syllable e at the end of the prastava :
par'Uo sincata sutam \ e \ e, see SV. ed. Calcutta, Vol. 11, page 7!).
2 See X. 6. 4.
18. There is the angirasa (-saman) (chant of the Angirases) with
four finales1, for sustaining the four-day period.
1 Gram. XV. 1. 18, composed on SV. I. 518. Tho four nidhanas are probably
i i _ :'> ,-) :s r, •{ r»
atiho va\ u 234 pa ; u 234 pa, and ot/E-234: tah, see SV. ed. Calcutta, Vol. II,
page 98.
19. It lias (the word) svah (' light, heaven') at its back (i.e. in its
middle) l, for such in the characteristic of this day 2.
1 Instead of one of the nidhanas in the middle of the saman, the word svah
must be chanted. The ritualistic authorities arc at variance as to where exactly
:i :,
this xvnh should be put in : instead of the first or instead of the second u 234 pa ;
.>>
according to Gautama and Dhananjayya, the second must be replaced by su 234-
">
mih (Laty. V. 10, 8-9), cp. Nidanasutra III. 12 : atha svahprfithasyfiiigirasasya
nidhanayor atiupurvye, vivadante : svah piiruatn idottarety eke (as Laty. and
Drahy. ; for upa may to replaced by ida) ; evatn etayoh samantayor unupnrvyam
bhavati ; idam vayam pnrvam kurrwt (as do Gautama and Dhunaiijayyu), evam
anayoh samanopayad abhivyaharam pa,6yamo yatha rajane madhucchandasa iti. It-
is remarkable that the uhagana (see SV. ed. Calcutta, Vol. Ill, page 520) seems
not to notice this prescript; for a similar case cp. XT. 10. 14. But a prayoga
3 :» :i r> :* -2\ i
consulted by me has : a 234 va \ i 234 <1a \ a \ sil 231 vah \ a \ paridhlfii ra 23 | ;
tho a donotea antarnidhanam. So this prayoga is in accord with the vayam of
NidSna and with Gautam-i and Dhananjayya. With this disposition agrees also
the Jaim. br. (Til. 69) : ta etam madhya-ilam upetya svar ity uparifitcid upayan.
2 The connection is sought by Sayana in the fact that this day is a vairaja, has
the vairaja as hotuh prtthaatotram.
20. There is the satrasahiya (-saman) l.
1 Gram. V. 1. 27, composed on SV. I. 170 ; the second of the two samans of
this name is required, because it must be avaram (SV. ed. Calcutta, Vol. I, page
387).
292 THE BEAHMANA OF TWENTY FIVE CHAPTERS.
21. What had been (left) unconquered of (the possessions of) the
Asuras, that was conquered by the Gods by means of the satrasahiya
(-sSman). (Because they thereupon said or thought:) 'We have con-
quered (sah) them finally (satra), therefore, the satrasahiya is called
thus1.
i Cp. Jaim. br. I. 182, see the text in ' Auswahl ' No. 67.
" 22. He who lauds with the satrasahiya, conquers finally his rival.
23. They chant (it) on gayatrl (verses), for the sake of getting
a firm support1, for (the obtainment of) priestly lustre; with which
breath they start, in that they go up (' finish the stotra')2.
1 Because the gayatrT has three versequarters, three feet ! So Sayana.
2 The stotra begins and ends with gayatrl -verses.
24. They are gayatrl (-verses) containing (the word) 'bull'1;
thereby, they do not depart from the characteristic of the tristubh.2 —
The stoma (is given)3.
1 gamad indro vr&a sutam, SV. II. 275. b.
2 The last saman of the midday-pavamana-stotra ought to be chanted on
triatubh metre (Arneyakalpa, Kinleitung, page XXIV). As the gayatrf-verses con-
tain the characteristic of the tristubh, the word vrsan (see X. 0. 2), this condition is
fulfilled and in a cryptic way they chant tristubhs. The reasoning of Sayana hero
seems false.
3 Cp. XII. 7. 10.
XII. 10.
(The prstha-lauds of the fourth day.)
1. (There are the verses the first of which is :) * Drink, o Indra,
the soma, let it gladden thee ; the soma that has been pressed for thee;
o (God) with the bay horses, by the stone, (that is) as a steed well con-
trolled (suyala) by the arms of the presser' l ; long-drawn (ayata), as it
were, is the fourth day : in order to control it (yatyai).
i SV. I. 398=RS. VII. 22. 1-3 = SV. II. 277-279.
2. (The verse beginning :) * The men 'him who prevails in all
battles'1 is an excessive Jagatl2; he, thereby, steps on to a larger
metre : in order not to slip down.
1 SV. I. 370=RS. VIII. 97. 10, 12, 11=SV. IT. 280, 281, 282 (with var.).
2 An atijagati with one or more verse-quarters of 13 instead of 12 syllables.
xii. 9. 21.— xn. 10. 9. 293
3. A slipping down it is, as it were, if after a larger metre he
applies a smaller one. That on the fourth day an excessive Jagat! is
applied, (serves) for not slipping down.
4. (There are the verses beginning :) * He, who the king of men
l SV. 1. 273=RS. VIII. 70. 1-2 = SV. II. 283-284.
5. For, at this moment they have arrived at the reign of the
voice1 ; he causes through this (verse) the Sacrificer to come to reign.
1 This rests on the word * king '; for the rest, the purport is not clear ; a similar
expression XII. 11. 4; the Jaim. br. TIL 75 uses the same expression but with the
singular of the verb.
6. By means of the metres the Gods brought the sun to the world
of heaven ; it did not hold (there) ; by means of the finale of the
vairaja(-saman) l they fastened it; therefore, the sun shines thither-
ward and hitherward 2, for thitherward and hitherward is the sound 1 8.
1 The finale of the vairaja, aranyegeyagana II. 1. 31, composed on SV. I
398 (SV. ed. Calcutta, Vol. II, page 433) is I 2345 ; cp. above, X. 10. I : Inidhanam
caturthaaya (ahnah).
2 Thitherward at night, for then the stars are visible ; hitherward, at day, for
then the earth is illuminated by the rays of the sun. Here we meet with the view
of the sun, found in the Brahmanas, cp. E. Sieg, * Der Nachtweg der Sonne/ S. 7.
3 As being articulated in the mouth between a and u.
7. Having chanted the prastava, he applies the 'props*1; he,
thereby, puts food into his (own) mouth, for the prelude (prastava) is
the mouth 2 of the chant.
1 The stobhas : matsva, ojah, sahah, balani, vndrah, vayah, brhat, rtani, svak
jyotih, dadhe, each followed by ha u, see SV. ed. Calcutta I.e.
2 mukha meaning * rnouth ' and ' beginning '.
8. Ten times1 he 'props'; of ten syllables is the viraj, viraj-
like is food : for the obtainment of food.
1 Probably the last stobha : dadhe, is not counted as vistambha.
0. Thirty times1 he ' props ', for retaining more food.
1 The viatambhas are applied in each of the three verse-quarters. For the
rest, it is remarkable that the uha (see SV. ed. Calcutta, Vol. V, page 391) does not
insert these vistambhas, but the Prayogas, consulted by me, do. On these the
author of the Nidanastltra (III. 12) remarks: atha katame visjambha iti? devata ity
ahur, devatabhih padani vifitambhaniti. tad ahur : ekadaAetna devata, dasa krtvo
visjabhriatiti, da&aitah xatyampraya bhavanty apiva ya ete devatantareru data stobhae
tan virtambhan avocat, tair devata vintabdha iti.
294 THE BRAHMAN A OF TWENTY FIVE CHAPTERS.
10. There is the vairajasaman ; they chant (it) on vira j- verses l ;
the 'props' are viraj-like2; united virajs he puts in, for the sake of
food.
1 8V. II. 277-279 are in viraj-motre.
2 Because they are ten in number.
11. He chants (it) with repeated push l, for impregnation's sake;
for from the repeated push2 seed is implanted (pregnancy follows).
1 See note 1 on VIII. 9. 13. The chant of ar. geya II. 1.31 begins with thrice
vjr i
repeated ho iya.
2 viz. of the penis in the vagina. —For the anutoda cp. also Nid&nasiltra
III. 12 : atha vairajam tryanutodam eke kurvanty (see J. Br. Ill 70 : trir anutudati) :
evam chandasn 'dhyaya iti ; cafnrannfodam vayam ,' evam a^aryavaca id ; ten<t
ratsapram samadadhyad ('he should make to agree): yadi vairajam tryanutodam*
vatsaprctYYi dpi tryanutodam ; i/adi c,aturfinutodam, vatsapram api cutnranutodam,
evam im brahman am bhavaty : etatmin nti vairajam pratifithitam iti (XII. II 24)
12. On the right thigh of the Udgatr they churn fire1; for from
the right side the seed is discharged 2.
1 dp. VII. 8. 11.
2 Because dak^inaio vrsa yomrn upasete, Sat. br. VI. 3. 1. 30 and cp. the other
passages collected by Oertel in Journ. of the Amer. Or. Society, Vol. XXVI, page
188.
13. When it (the stotra, the laud) is brought near (i.e announced
by the Adhvaryu), but before the ft?'m-sound has been made, they
churn ; when it (the fire) has been produced, he makes the //?'m-sound
over it.
14. Therefore, when a young (a calf) has been born, the cattle
makes the hint-sound over it (sniffs at it) 1.
1 Cp. Kath. XXVII. 9 : 150 4 : lasmad gaur vat*am jatam abhihimkaroti.
15. About this (fire), after it has been produced, they (the theologi-
ans) are in doubt : c shall we throw it into the garhapatya or into the
agnldhra or into the ahavanlya ? ' *
1 On the dative tasmai and the impf. amnnamsanta cp. Introduction, Chapter
ITT § S (page XXVITI).
16. They throw it into the ahavanlya ; for the ahavanlya is the
resting place of the Sacrificer1. He, thereby, makes his own resting
place provided with light.
1 During the sacrifice he is seated south of the ahavanTya.
xii. 10. 10.— xn. 10 22. 295
17. Possessed of light and priestly lustre is he who knows this.
18. On it he pours out a libation, for (the sake of) appeasing (it)
He pours on it a libation of clarified liquid butter (ajya). 5jya, forsooth,
is brilliance, brilliance he thus puts into himself.
19. He pours it out with the viraj (-verse) : 'Kindled, blaze forth,
o Agni, before us ' 1; the viraj is food : for the obtainment of food 2.
1 RS. VII. 1. 3 = SV. II. 725.
2 To §§ 12-19 refers the Sufcrakara (Laty. III. r>. 5-12, Drahy. IX. 1. 5-13):
4 When the stotra of the vairaja-chant has been announced, he (the Udgatr) should
put on his thigh, lengthwise, a chip of wood and two blades of grass ; on it he
should put crosswise the chummy-apparatus, turning the (fire-) generating part
towards himself. Then (whilst, according to Jaim. br. III. 71, the Prastotr and
the Pratihartr keep hold of the apparatus) ho should churn thrice from right to left
on (his thigh), (with the formula) : ' Be produced along with the gayatri-metre ;
along with the tristubh-metre ; along with the jagatl-rnetre ; along with the
anustubh-metre ; along with the viraj-rnetre/ so, according to Gautama; with four
of these formulas, according to Dhananjayya; with three, according to Sandilya.
Having touched the point of contact of the two churning sticks, he .should smell at
his hands with the formula : 'Thou art brilliancy, put brilliancy into me '. Whilst
the fire is being churned (the act accomplished by the Udgatr is no churning
proper, but only an imitation of the act), he should « yoke ' the stoina. When the
fire is produced, they should chant the laud. Having caused the Sacrificer to say
his say (cp. T. 6. 3), he should mutter over the fire : ' Return again with sap !
again, o Agni, with strength arid life ! Protect us again from trouble. — Return
again with wealth, o Agni ; pour forth the all-enjoying stream from all sides f ' (SY.
IF. 1182, 1183), and then -offer into it ; this has been set forth in the Brahmana (viz.
XII 10. 18, 19) ; with (the simple word) svaha, ho should make the second offering '
— It is probable that this anumantrana with SV. 11. 1182, 1183 is taken from the
Jaim. br. (III. 71), otherwise, the verses, as they occur in the uttararcika, would
have been indicated by their pratika. Another, equally possible, conclusion would
be that at the time of the Sfitrakaras the Utlararcika did not yet exist
20. The traisoka(-saman) * is the Brahman's chant 2.
1 Gram. IX. 2. 35, composed on SV. I. 370.
2 The third prstha-laud.
21. They chant it on excessive jagatis1, for the stepping up of this
day ; for, indeed, they step up by this day.
1 Cp. notes on § 2.
22. (The words) ' by day ' they undertake (c apply ') as finale l, for
repelling evil2. He who applies in lauding the traisoka(-saman),
repels evil B.
296 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The nidhana is (cp. SV. ed. Calcutta, Vol. I, page 754)
2 Because day repels darkness : evil.
3 About the origin of the traiSoka the Jaim. br. (III. 72, see the text in
' Auswahl' No. 176) preserves the following interesting tale: * Kanva Narsada had
married the daughter of Akhaga, an Asura. By her he begot two sons : Tris*oka
and Nabhaka. She, being angry, returned to her relations. He went after her.
The Asuras, smearing him (his eyes) with a sticking substance, addressed him :
' Now discern the day -break, (and announce it to us), if thou art a (true) brahma-
na.' The two ASvins perceived this, the A£vins, who amongst the Gods are those
that untie the fastened. These two approached unseen (by the others) and said to
him : 'The moment we will, touching the lute, pass thee, flying above thee (in the
air), thou shalt discern day-break.' During this night they (the Aauras) leaped up
again and again, (calling out) : * Arise ye, the day has come ! Yoke your ploughs !'
But each time he said : * It dawns not yet, for sure.' Then these two (the A4vins),
touching the lute, passed flying above (him), and (now) he said : ' Take ye away this
(sticking substance from my eyes), the day has come now, yoke your ploughs.'
They said : « Verily, this one was a brahrnana, a seer. Here with his wife ! Let
us give her to him.' They gave her to him. She said to him : « They seek again
to slay thee in a hidden way. I have hoard them conversing. They will put
down for thee in the shadow (?) a golden seat ; do not sit down upon it!' They
went away ; they had put down for him in the shadow a golden seat. He, not
taking heed, sat down on it. But, turning into stone, it entangled him. Then
his sons, Tri4oka and Nabhaka, perceived that the Asuras had entangled their
father in stone. They approached. Nabhlka uttered the wish : ' May I cause it
(the stone-seat) to -fall down.' He saw this hymn attributed to Nabhaka* and
sang it over him. He (Kanva) became visible in it (in the seat), just as in a jewel
the jewel-string ia visible. Thereupon TriSoka uttered the wish : ' May 1 throw it
asunder'. He sslw this saman (the trateoka) and by means of it he caused it
to fall asunder in two parts. Ho (Kanva), being (still) senseless, returned to
life. He (Tris"oka) wished : ' May he live ' and touched him, (whilst uttering the
nidhana): 'Hey, livo'f. So ho lived, but it was as darkness for him. He
(TriSoka) wished : \May it be day to him '. He touched him (whilst muttering the
nidhana) : « Hey, day* '. Ho wished : * May I make him reach the world of heaven ',
and (by muttering tho nidhana): 'Hoy, to heaven' he made him reach the world
of heaven 'J.
(* To Nabhaka Kftnva are attributed three suktas in the
Rksarohita: VIII. 39-41.)
(t The nidhana of the traiSoka in the Jaim. gana is: o *
jlva.)
(J This tale of Kanva must have been known to the poets of
the Jlksamhita, as appears from I. 117.8, 118.7. c, d, VIII. 5. 23.)
23. Bharadvaja's 'various chant* (pr$ni)1 is the Acchavaka's
chant 2.
xii. 10. 23.— xii. 11. 5. 297
1 Gram. I. 2. 29, composed SV. I. 37.
2 The fourth prsthastotra.
24. The Gods call food ' various/ (so it serves) for obtainment of
food.
25. It (the prsnisaman) is idabhir aidam^, for thus is the charac-
teristic of the fourth day 2. — The stoma (is given) 8.
* See note 4 on X. 11. 1.
2 SeeX. 11. 1.
3 See XII. 7. 10.
XII. 11.
(The arbhava-pav am ana-laud of the
fourth day.)
1. (The verses beginning:) 'Round (pari) the dear, the wise of
heaven ' l contain (the word) 'round'; the fourth day is the end2;
these (verses) (serve) to close it (p a r y aptyai) 8.
1 SV. I. 476— RS IX. 9. 1. 3, 2 (the Jaim. agree with the sequence of the
RS )=gV. II. 285, 286, 287.
2 The fourth day is the last of a caturatra(!).
3 Read anto vai caturtham ahas, tasyaitah paryaptyai, cp. XII. 5. 4.
2. (In the verses beginning. ) * Yes, thou, the divine' *, (the word)
k thou ' is the characteristic of the brhat, for this day is a brhat-day.2
1 SV. JL 583 = $S. IX, 108. 3-4=SV. II. 288, 289.
2 Cp. the verses, 011 which the brhat is chanted, which begin tvam id dhi hava-
mahe, and XI. 9. 1.
3. (There are the verses, the first of which is :) ' Soma being clari-
fied by the wave, flows through the wool of the sheep, the Pavamana,
roaring at the front of speech ' 1.
i SV. I. 572=$S. IX. 106. 10-12=SV. II. 290-292.
4 For at this moment they have arrived at the front of speech ;
by means of this (verse) they cause the Sacrificer to come to the
tront 1
i Cp XII*: 10. 5, XII. 11. 3 and 4.
5. (The verses beginning :) ' By fore-conquest, from your plant ' 19
are the two viraj (verse)s 2, for this day is a viraj-day 3.
298 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 SV. I. 545=^8. IX. 101. 1-3 = SV. IT. 47-49
2 Cp. note I on VTIl. 5. 7.
3 Because of its fir«t pisthastotra : the vairaja-saman.
6. (There are the verses beginning:) ' Soma is clarified, the
engenderer of thoughts' l : the sodasin-cup, which is drawn during the
morning service2, this they engender during the afternoon-service3.
1 SV. I. 527=98. IX. 90. 5-7 = SV. 11. 293-295.
2 See e.g. Ap. firs. XIV. 2. 3-4.
3 This cap is offered during the afternoon-service, see e.g. Ap. XIV. 3. 1, sqq.
Tins fourth diy namely has a soda4in at the end.
7. Being tristubhs they arc, by their characteristic, JagatI ( verse)s 1 ;
therefore, they are applied at the place of the jagatl (verse)s2.
1 Hecauso they contain in the last verse -quarter : atisthati vr&tbho gof*u jfinftn,
features of the third day (cp. X. 6. 3), which is juqatam.
2 At the end of the arbhava-laud, cp. Arseyakalpa, Einleitung, page XXIV.
8. There is the gayatra (-8 a man). The brahmana of the gnyatrn
is the same x ,
1 See VII. 1. 1 sqq.
9. There is the aurnayava (saman) (Urnayu's chant) l.
i Gram. XIII. 1. 38, composed on 8V. I. 17G, the second of the two, cp. the
next following §.
10. The Anoirases (once upon a time) performed a sacrificial
session, and (in consequence of it) they reached and won the world of
heaven, but the path leading to the Gods they did not know1. One of
them, Kalyana of the Angiras-clan, went out (away from his fellow-
Sacrifices) to study2. He came upon the Gandharva Urnayu, who
was swinging amidst the Apsarases. Whenever he (Urnayu) indicated
one of these by (the words): 'this one'3, she desired him. He
(Urnayu) addressed him: 'Kalyana, reached verily and won by you
(i.e. by thee and thy fellow-Saorificers) is the world of heaven, but
the path leading to the Gods ye do not know. This chant is conducive
to the attainment of heaven. By using it in lauding ye will get to the
world of heaven. But do not say : ' It is I who have seen it'.
1 It ia a well-known theme in the Brahmanas, that the Gods got to heaven
and after them the seors knew the way to heaven, see e.g. VIII. 5. 7.
xii. 11 6.— xn. 11. 14 299
2 Cp. note 1 on XV. 5. 20. — Sayana roads angiraso dhyayam udavrajat, and lakes
dhyayam as gerund. The text has atigiraso 'dhyayam ndavrayat, and this reading
seems to be supported by XV. 5. 20 : rrim adhyayam udnajitam In the Jaim. br.
(III. 77) it is the Angiras Svitra who goes out to collect fuel : samiddharah parait.
- 11 ill
8 lyam is apparently the nidhana of the second aurnayava: 1 '3ya2345m, the
chant-form for iyam, designating at the same time the saman which it concludes.
11. Kalyana returned and said (to the other Angirases) : ' Reached,
forsooth, and won by us is the world of heaven, but the path leading to
the Gods we do not know. This chant is conducive to the attainment
of heaven ; by using it in lauding we will get to the world of heaven '•
(They said :) { Who is it that has told it to thee ? ' 4 Even 1 myself have
seen it' (he said). Having applied it in lauding they got to the world
of heaven, (but) Kalyana was left behind, for he had told a lie1
He is the leper here on earth 2.
1 Tn the same way it is told of Cyavana that, when either the Bhrgns or the
Angirases reached heaven, he was left behind old and decrepit. Sat. br. TV. 1. 5. 1
2 Differently the Jaim. br. (11T. 77) : ' He (Svitra the Angiras) became a svitrn
(probably a kind of viper) : the fivitras are the vipers (ahi) ; because ho was left
behind (aluyata], thence they derive their name (of ahi} : the others are the
serpents '.
12. Conducive to the attainment of heaven is this saman ; he who
applies in lauding the aurnayava(-saman) shares the world of heaven,
the world of bliss.
13. There is the brhatka (-saman)1.
1 Gram XT. 1.1, composed on SV. I. 40T (it is svaram).
14. It is a saman commendable by its Rsi-descent 1. (The verses
beginning :) ' Yes, thou ' 2. (serve) to obtain food ; by means of (the
word) 'Yes ', indeed, food is given 3, and, besides, he lifts up with thi^
(saman) the sodasin (-cup)4.
1 It is not wholly certain that this is the meaning of samarseyena pra*astam.
Perhaps: 'by the words of the verses themselves'. The sarnc expression XITJ. ;*.
19, XIV. 10. 5.
2 See § 2, above.
8 An affirmative answer is indicated by the particle hi ; see examples in
Delbruck, Altindische Syntax, page 524.
* See note 3 on § 6.
300 ' THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. There is the atisadlya (-saman) l.
i Gram. XVII. 1. 31, composed on SV. I. 572 (the last of the two, being
nidhanavat).
16. The atisadlya (-saman), forsooth, is life l ; (it serves) for
attaining (long) life.
1 ayuh is the normal length of human life. Perhaps this ~aman is identified
with ayii8, because its name reminds of atisadayati ' to (set) bring across '.
17. They undertake ('chant') the finale until their breath fails1;
(by doing so) they reach the full space of life2.
1 They keep on chanting the nidhana as long as their breath permits.
2 This statement seems to yield a good sense only, when seen by the light of
the Jaim. br. (III. 79) : * The creatures, created by PrajSpati, fainted away.
Prajapati touched them with this saman and they again recovered their breath,'
etc.
18. There is the nanada (-saman) *.
l Gram. IX. 2. 13, composed on SV. I. 352.
19. (It is) of larger repetitions; passing over the fifta clay (it is
thereby) a laying hold of the sixth day ; thereby, they lay hold of the
sixth day : for the sake of continuity1.
1 I am not at all sure about the interpretation and the meaning of this
sentence. Sayana is not very explicit. Perhaps the * larger repetitions ' are
explained by § 20. Perhaps XIII. 10. 2 may be compared.
20. Sixteen syllables 1 he takes for the prelude (prastava). More-
over, the sodasin (-cup) he thereby lifts up (for its libation)2.
1 The first sixteen syllables.
2 Cp. note3 on XII. 11. 6.
21. There is the andhigava (-saman) \
i Gram. XVI. 1. 12, composed on SV. I. 545.
22. One (kind of) viraj is the verse-quarter viraj, another is the
syllabic viraj 1. By means of the verse-quarter viraj he (in chanting on
the verses SV. II. 47-49) obtains the food from this world, from yonder
world by means of the syllabic viraj. He who in lauding applies the
andhigava (-saman), obtains the food of both these worlds.
i See note 1 on VIII. 5. 7.
xu. 11. 15.— xii. 12. 2. 301
23. There is the vatsapra (-saman) *.
1 Gram. VIII. 2. 11, composed on 8V. I. 317, SV. ed. Calcutta, Vol. I, page
639; gram. VIII. 2. 9 and 10 are equally i-nidhana, and anutunna.
24. On this chant the vairaja (-saman) is established 1 ; he who in
lauding applies the vatsapra, gets firmly established.
1 Because the vatsapra as well as tho vairaja (cp. XII. 10. 6) has the 'repeated
push', the anutoda, both are anutunna, cp. Laly. VI" J. 7. 28-30 : * Tho last words of
its (the vairaja's) verse-quarters they should repeat four times or thrice ; thus also
of the vatsapra of the fourth day; but there should be agreement (i.e., if tho vairaja
is made with four, tho vatsapra also should have four anutodas] ', and cp. the
passage cited from the Nidanasiltra in note 2 on XII. 10. 11. The Jnim. br ITT.
81 remarks: vairajasya ha khcilu va e,tad anuruptnti ftatna.
25. Vatsaprl, the son of Bhalandana *, could not find faith
(waddha) ; lie performed austerities and saw this vatsapra(-chant).
Thereupon, he found faith. (Thinking) • we will find faith ', verily,
they perform the sacrificial session ; faith he finds.
1 VatsaprT is known also from the pravara.siitras (Ap. XXIV. 10. 1(3, Haudh.
pravarasutra 53: page 405 of the Calcutta, ed. of Baudh. s"rs.). According to the
sutra of Baudhayaria, his father is also Rhalandana, his son Mankila. A vais"ya
should in his pravara proclaim these as his rrfi -ancestors ; cp. also TS. V. 2. 1. 6,
Maitr. Samh. III. 2 2 : 1(3. 9.
26. It has (the syllable) I as finale, for such is the characteristic of
the fourth day L. — The pavamfina-lauds finish 2 on a finale8, to support
the day. — The stoma (is given)4 .
1 Cp. X. 10. 1.
2 The same is found XQ1. 5. 28.— Cp. §advini4a br. III. 7. I. 3, 5.— The pres-
cripts that the pavamanas Hnish at tho first tnratra on a chant with svara, at the
second on a chant with nidhana, at tho third on a chant with z'rfa, seem to prevail
fot the samudha-dvada&Xha.
3 Cp. note 1 on XIII 5. 28.
4 Cp. XII. 7. 10.
XIT. 12.
(The uktha-lauds of the fourth day.)
1. (There are the verses beginning) : 'The thriving Agni ' 1.
i SV. 1. 21^$S. VIII. 102. 6-8^SV. II. 296-298
2. For they throve1 at that time1 ; by means of this (verse) they
make the Sacrificer thrive.
302 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The Gods, at the afternoon service, when they performed the sattra, cp. XI.
11. 4.
3. (There are the verses beginning) : * Thee, o incomparable one,
we ' l ; for at that time they got to the incomparable form (' manifesta-
tion') of Prajapati. To an incomparable (state) he by this (verse)
brings the Sacrifices
* SV. T. 408=RS. VIII. 21. l-2=SV. II. 58-59.
4 (There are the verses beginning) : ' Drink thou, o Indra, this
excellent immortal gladdening sorna ' T ; for at that time they got to the
excellency of Voice ; by this (verse) he brings the Sacrificer to excellency,
i SV. I. 344=$S. I. 84. 4, 6, 5 = SV. 11. 299-301.
5. There is the saindhuksita (-saman)1.
1 Gram. I. 2. 1, composed on SV. T. 21 ; the first of the three saindhuksitas is
required : avaram.
6. Sindhuksit, a king-seer1, being held off2 a long time (from his
realm), saw this saindhuksita (-saman). He returned (by moans of it)
(to his realm) (and) was firmly established. He who in lauding applies
the saindhuksita, returns (to his estate) (and) is firmly established.
1 The Jaiin. br. (III. 82) calls him a king of the Bharatas (bharato raja),
dwelling at the Sindhu and, therefore, called Sindhuksit.
2 On the construction cp. Oertel, Disjunct use of cases, page 20.
7. There is the saubhara (-saman) l ; it is the sharpness (splendour)
of the brhat2.
1 Gram. III. 1. 31, composed on SV. I. 109; the first of the three samans of
this name is required : nidhanavat.
2 Cp. VI11. 8. 9.
8. Gone down, as it were, is the fourth day1; by means of this
splendour of the brhat, (which is) the saubhara, he props it.
l The preceding days have their first prsthalaud on larger verses (on brhatT-
verses) than the fourth day (on viraj- verses).
9. There is the chant dear to Vasistha l (vasisthasya priyam).
l Gram. IX. 1. 27, composed on SV. I. 344.
10. By means of this (saman) Vasistha won Indra's favour1; he
who in lauding applies the (saman) of Vasistha wins the favour of the
deities. — The stoma (is given) 2.
xn. 12. 3.— xu. 18. 5. 303
1 Vasistha is the Seer who alone saw Indra before his mental eye; Indra 
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